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KafaFmµbT PasaExµr-Gg;eKøs eroberogeday PikçúbBaØavera su‘y suvNÑ ¬FmµbriBaØabRt¦

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karpSayrbs; smaKmsmNnisSitExµr saklviTüal½yFmµTUt TIRkugyuaMghÁÚn shPaBmIy:an;m:a ]btßmÖe)aHBum<eday mitþBuT§sasnikm:aeLsIu sRmab;EckcayCaFmµTanbu:eNÑaH B>s> 2554


THE DHAMMAPADA (The Word of the Doctrine)

eQµaHesovePA ³ KafaFmµbT ¬PasaExµr-Gg;eKøs¦ The Dhammapada (Khmer-English)

Gñkeroberog

Bhikkhu Paññàvaro Suy Sovann (B.A, B.Dh) E-mail: sovann4u@gmail.com Website: http://www.info-ksma.ning.com http://www.info-ksma.wikidot.com http://www.info-ksma.blogspot.com

KHMER – ENGLISH

Prepared by Bhikkhu Paññàvaro Suy Sovann (B.A, B.Dh)

First Edition 4,000 copies

A Publication Of Cambodian Buddhist Student Monks I.T.B.M.University, Yangon, Myanmar

e)aHBum<elIkTI1 ³ enAéf¶suRk TI……ExGasaZ qñaM xal B>s> 2554 RtUvnwgéf¶TI10 ExsIha qñaM2010 cMnYne)aHBum< ³ 4000 k,al Amount

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matika

CMBUkTI 8³ shsSvKÁ Chapter VIII: Sahassa Vagga-Thousands

Table Contents

CMBUkTI 9³ )abvKÁ

Chapter

Pages

GarmÖkfa

Chapter IX: Pàpa Vagga– Evil

i

CMBUkTI 10³ TNÐvKÁ

Forward

esckþIEføgGMNrKuN

ii 1 8 12 16 22

Chapter VII: Arahanta Vagga– The Worthy

CMBUkTI 13³ elakvKÁ

59

CMBUkTI 14³ BuT§vKÁ

63

CMBUkTI 15³ suxvKÁ

69

CMBUkTI 16³ biyvKÁ

73

Chapter XVI: Piya Vagga–Affection 27

Chapter VI: Paäðita Vagga– The Wise

CMBUkTI 7³ GrhnþvKÁ

56

Chapter XV: Sukha Vagga–Happiness

Chapter V: Bàla Vagga– The Fool

CMBUkTI 6³ bNÐitvKÁ

CMBUkTI 12³ GtþvKÁ

Chapter XIV: Buddha Vagga–The Buddha

Chapter IV: Puppha Vagga- Flowers

CMBUkTI 5³ BalvKÁ

51

Chapter XIII: Loka Vagga– The World

Chapter III: Citta Vagga-Mind

CMBUkTI 4³ bubövKÁ

CMBUkTI 11³ CravKÁ Chapter XII: Atta Vagga– The Self

Chapter II: Appamàda Vagga- Heedfulness

CMBUkTI 3³ citþvKÁ

46

Chapter XI: Jarà Vagga– Old Age

Chapter I: Yamaka Vagga- the Twin Verses

CMBUkTI 2³ Gb,maTvKÁ

41

Chapter X: Daäða Vagga– The Rod or Punishment

Acknowledgement

CMBUkTI 1³ ymkvKÁ

35

CMBUkTI 17³ ekaFvKÁ

78

Chapter XVII: Kodha Vagga–Anger 32

CMBUkTI 18³ mlvKÁ Chapter XVIII: Mala Vagga–Impurities or Taints

82


CMBUkTI 19³ FmµdævKÁ

89

Chapter XIX: Dhammaååha Vagga-The Just or The Righteous

CMBUkTI 20³ mKÁvKÁ

94

Chapter XX: Magga Vagga-The Path or the Way

CMBUkTI 21³ bkiNÑkvKÁ

99

Chapter XXI: Pakiääaka Vagga-Miscellaneous

CMBUkTI 22³ niryvKÁ

105

Chapter XXII: Niraya Vagga-the Woeful State

CMBUkTI 23³naKvKÁ

110

Chapter XXIII: Nàga Vagga-the Elephant

CMBUkTI 24³ tNðavKÁ

115

Chapter XXIV: Taähà Vagga-Craving

CMBUkTI 25³ PikçúvKÁ

125

Chapter XXV: Bhikkhu Vagga-The Monk

CMBUkTI 26³ RBahµNvKÁ Chapter XXVI: Bràhmaäa Vagga-The Brahman

7

132


GarmÖkfa BaküTUnµaneRbonRbedArbs;RBHsmµasm<úT§ KWBitCaBaküEdl Rbkbedaysc©PaB ehIyCamaK’aCIvitd¾]tþmbMputsRmab;mnusSelak TaMgGs;RbtibtiþenAkñúgCIvitRbcaMéf¶. CaBiess KafaFmµbTTaMgb:unµan manenAkñúgesovePAEdlelakGñkkMBugGanenH. esovePAenHminEmn CaesovePARbelamelak sRmab;[elakGñkGanke®nÞakcab;yknUv GarmµN_tamkarRbemIRséméncitþeLIy. elakGñkRtUvGanmYyKafa mþg² ehIyCBa¢wgKitBicarNaeTAelIGtßn½yrbs;vaedaysnSwm². kñúg esovePAenHEckCa 26 CMBUk nigEckCaKafamancMnYn 423 Kafa. elakGñkRtUvGanehIyGaneTot luHRtaGñkcUlcitþ. GIVEdlrwgrwtEtl¥ ehIyBiesseTotenaHKW esovePAenHmanBIrPasa ¬Exµr nigGg;eKøs¦ EdlGacCYydl;GñksikSaRsavRCavTaMgLayeTotpg. bu:Enþ eTaHbICay:agNakþI ´RBHkruNaGatµaPaBmin)anKitfa esovePAenHRtwmRtUvmYyryPaKryenaHeT. karxusPøaMgPøat;NamYy edayGectnaEtgekItman ehtuenH´sUmsVaKmn_edaykþIesamnsSrIk raynUvral;BaküriHKn;sßabna edIm,ITukCakarEktRmUveTAéf¶xagmux. saklviTüal½yBuT§sasnTUtefrvaTGnþrCati éf¶TI 05 ExsIha qñaM 2010 i

esckþIEføgGMNrKuN ´RBHkruNaGatµaPaB sUmsEmþgnUvktBaØtu aFm’dwgKuN nigGrKuNy:agRCaleRCAbMputdl; ³ - RBHetCKuN fn vNþúg RbFansmaKmBuT§sasna nig GPivDÆn_sgÁmRbcaMextþkMBg;cam. - RBHetCKuN siun Kg; Edl)ancMNayeBlevlad¾mmajwk kñúgkarCYycat;Ecge)aHBum<esovePAKafaFmµbTenH. - RBHetCKuNRBH]tþmstßa Ca eqam Edl)an]btßmÖbc©½ybYn nigBaküdMbUnµanl¥²dl;´RBHkruNa. - RBHetCKuNviC¢asm,enña QYm bU ejam])asika cy saerOn ejam suvNÑI nigejamjaticMNuHeCIgvtþBnøWBuT§ckáTaMgGs; - ])ask em:A v:an ])asika Fn; sMbUr GtItTIRbwkSa ÉkGKÁraCTUtkm<úCa RbcaMshPaBmIy:an;m:a. - elak yU )an (Mr. Yu Ban) BIRbeTsm:aeLsIu (Malaysia) EdlmansT§aRCHføa kñúgkarxñHExñgEsVgrkfvikaCYye)aHBum<esovePA {ehtuGIV)anCamanBuT§sasna?} “Why Buddhism?” nigesovePA {xøwmsarCIvit} “The Purpose of Life” nigesovePA {KafaFmµbT} (The Dhammapada) sRmab;EckCaFmµTandl;saFarNCn nigsUm ii


GrKuNdl; {mitþBuT§sasnikm:aeLsuI} “All Malaysian Buddhist Friends” and mitþsb,úrsCncMNuHeCIgvtþ mhavihar “Devotees and Friends of Buddhist Mahà Vihàra” TaMgGs;. - ejam])asika Kim sIuemOn sIlvnþ sIlvtI enAkñúgBuT§mNÐl vibsSnaFur³énRBHraCaNacRkkm<úCaTaMgGs; EdlEtgEtykcitþTuk CYy]btßmÖbc©½ybYn nigvtßúRKb;Ebby:agdl;smNnisSExµrenAPUma. - ejammha])asika kaMg hÁicéN nigRkumRKYsar EdlEtgEt CYy]btßmÖdl;smNnisSitExµrenAPUma. - ejamRbus ent exely_ (Mr. Nate Kelley) Edl)an ]btßmÖbc©½ybYndl;smNnisSitExµr. - RBHetCKuN RBHkruNam©as;RKb;GgÁenAkñúgsaklviTüal½yBuT§sasnTUtefrvaTGnþrCati EdlEtgEtCYyRtYtBinitü nigpþl;nUvmti eyabl;l¥²dl;´. sUmbuNükuslCaGMeBIl¥tamCYyEfrkSaGs;elakGñk sb,úrs CnRKb;TinTivaraRtIkMubIxaneLIy. sUm[sasnaRBHCinRsIsßitenARKb; 5000 RBHvsSaedaybribUrN_. sUm[km<úCrdæsMbUreTAedayGñkR)aCJ bNÐitkvI dUcGriyRbeTsnanaenAkñúgsaklelak. sUmRBHKuN¡ sUmGrKuN¡ iii


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CMBUkTI 1³ ymkvKÁ

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Chapter I: Yamaka Vagga – The Twin Verses

KafaTI 1³ Fm’TaMgLaymancitþCaFM mancitþRbesIrbMput seRmcmk BIcitþ ebIbuKÁlmancitþRtUveTas³RbTUsr:ayehIy eTaHbIniyaykþI eFVIkþI ¬k¾GaRkk;Edr¦ eRBaHGMeBIGaRkk;enaHÉgehIy esckIþTukçrEmgedj Cab;tameRkaybuKÁlenaH dUcCakg;reTHviltamsñameCIgeKaEdlGUs nwmreTHy:agdUecñaHÉg. Verse 1: All mental phenomenas have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, suffering follows him just as the wheel follows the hoofprint of the ox that draws the cart.

KafaTI 2³ Fm’TaMgLaymancitþCaRbFan mancitþRbesIrbMput seRmc mkBIcitþ ebIbuKÁlmancitþRCHføaehIy eTaHbIniyaykþI eFVIkþI ¬k¾l¥TaMg Gs;¦ eRBaHcitþRCHføaenaHÉg esckIþsuxrEmgtamCab;buKÁlenaH dUcCa RsemalEdlGenÞaltamR)aNy:agdUecñaHÉg. Verse 2: All mental phenomenas have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him. The Word of the Doctrine

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KafaTI 3³ CnTaMgLayNacgesckþIeRkaFxwgenaHTuky:agenHfa {Gñk enaH)aneCrGj GñkenaH)anvayGj GµñkenaH)anQñHGj GñkenaH)an lYcRTBürbs;Gj} eBorevrarbs;CnTaMgLayenaH nwgmins¶b;rm¶ab; eLIy. Verse 3. "He abused me, he ill-treated me, he got the better of me, he stole my belongings;"... the enmity of those harbouring such thoughts cannot be appeased.

KafaTI 4³ CnTaMgLayNamincUleTAcgesckþIeRkaFxwgenaHTuky:ag enHfa {GñkenaH)aneCrGj GñkenaH)anvayGj GµñkenaH)anQñHGj GñkenaH)anlYcRTBürbs;Gj} eBorevrarbs;CnTaMgLayenaH nwgs¶b; rm¶ab;)an. Verse 4. "He abused me, he ill-treated me, he got the better of me, he stole my belongings;" ... the enmity of those not harbouring such thoughts can be appeased.

KafaTI 5³ kñúgkalNa²k¾eday FmµtaeBorTaMgLaykñúgelakenHmin Edls¶b;rm¶ab;edaykarcgeBoreLIy tamkarBit eBorTaMgLayEtg s¶b;rm¶ab;edaykarmincgeBor enHCaFm’cas; manyUrNas;mkehIy. Verse 5. Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

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KafaTI 6³ BYkCndéTeTot mindwgc,as;fa {BYkeyIgTaMgGs;KñakMBug EtRtdabRtdYsenAkñúgTIRbCMusgÇenH} ÉCnTaMgLayNa enAkñúgTIRbCMu sgÇenaH dwgc,as;y:agenaH esckþIvivaTTas;ETgKñanwgs¶b;rm¶ab;)an eRBaHBYkCnTaMgenaH.

(Saddhà) and energy, will certainly be not overwhelmed by Màra, just as stormy winds cannot shake a mountain of rock.

Verse 6. People, other than the wise, do not realize, "We in this world must all die," (and not realizing it continues their quarrels). The wise realize it and thereby their quarrels cease.

KafaTI 7³ marrEmgebotebonbuKÁlEdleXIjtamGarmµN_fa l¥ min s®gYmkñúg\®nIÞy_TaMgLay minsÁal;;RbmaNkñúgePaCnahar x¢ilRcGUs manesckþIBüayamGn;fyenaH )anedaygayRsYl dUcvaeyabk;e)ak rMelIgnUvedImeQIEdlmanbJsminl¥ y:agenaHÉg. Verse 7. He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Màra, just as stormy winds uproot a weak tree.

KafaTI 8³ marminGacebotebonbuKÁlEdlBicarNaeXIjtamGarmµN_ fa minl¥ s®gYmkñúg\®nÞIy_TaMgLay sÁal;RbmaNkñúgePaCnahar man sT§a manesckþIBüayaml¥ehIyenaH)aneLIy dUcRBHBaybk;e)ak fµPñMtan;[Ebk)ak;min)an y:agenaHÉg. Verse 8. He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith The Word of the Doctrine

3

KafaTI 9³ buKÁlNaminEmnCaGñkmankiels dUcCaTwkGm©t;R)asecj ehIy minmanTm³ nigsc©³ RKgnUvsMBt;kasavB®sþ buKÁlenaHmin smKYrnwgesøókdNþb;nUvsMBt;kasavB®sþeLIy. Verse 9. He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

KafaTI 10³ buKÁlNamankielsdUcCaTwkGm©t;R)asecjehIy tmál; xøÜn)anl¥ehIy enAkñúgsIlTaMgLay manTm³ nigsc©³ buKÁlenaH eTIbsmKYrnwgesøókdNþb;nUvsMBt;kasavB®sþ. Verse 10. He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.

KafaTI 11³ CnTaMgLayNamankarsmÁal;kñúgrbs;Edlminmansar³ fa mansar³ yl;eXIjkñúgrbs;Edlmansar³fa minmansar³ Cn TaMgLayenaH manEtkarRtiHriHxusCaeKacr nwgmin)anseRmcnUvFmµsar³eLIy. Verse 11. They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views. 4

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KafaTI 12³ CnTaMgLayNadwgnUvrbs;Edlmansar³ edayehtu Edlmansar³ dwgnUvrbs;EdlKµansar³ edayehtuEdlKµansar³ Cn TaMgLayenaH CaGñkmanesckþIRtiHriHRtUvCaeKacr nwg)anseRmcnUv Fmµsar³.

KafaTI 15³ GñkEdleFIVGMeBI)abkmµrEmgesakesA kñúgelakTaMgBIr KW rEmgesakesAkñúgelakenHpg esakesAkñúgelakxagmuxpg eKrEmg esakesAekþARkhl;Rkhay eRBaHeXIjkmµEdlesAhµgrbs;xøÜn.

Verse 12. They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.

KafaTI 13³ tMNk;TwkePøógEtgelceRsacnUvpÞHEdleKRbk;dMbUlmin Citl¥y:agNa raK³Etgcak;TmøúHnUvcitþEdlbuKÁlmin)anceRmIn y:ag enaHEdr.

Verse 15. Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

KafaTI 16³ GñkEdl)aneFIVbuNüTukmkehIy rEmgeRtkGrrIkray sb,aykñúgelakTaMgBIr KWrIkraykñúgelakenHpg rIkraykñúgelak xagmuxpg eKrEmgeRtkGrrIkraysb,ay eRBaHeXIjnUvkmµEdl brisuT§rbs;xøÜn.

Verse 13. Just as rain penetrates a badly-roofed house, so also, passion (ràga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassanà).

Verse 16. Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.

KafaTI 14³ tMNk;TwkePøógminGacelceRsacnUvpÞH EdleKRbk;Cit edayl¥y:agNa raK³k¾minGacnwgcak;TmøúHnUvcitþEdlbuKÁl)anceRmIn edayl¥ehIy k¾y:agenaHEdr.

KafaTI 17³ GñkeFIV)abEtgekþARkhaykñúgelakTaMgBIr KWkñúgelak enHpg søab;eTAehIyk¾ekþARkhaykñúgelakxagmuxpg eKEtgekþARkhay eRBaHdwgfa {xøÜn)aneFIV)ab} dl;TuKÁtiehIy k¾rwtEtekþARkhay elIsedIm.

Verse 14. Just as rain cannot penetrate a well-roofed house, so also, passion (ràga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipa– ssanà).

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Verse 17. Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: "Evil have I done." He is even more tormented when he is reborn in one of the lower worlds (Apàya). 6

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KafaTI 18³ GñkEdl)aneFIVbuNüTukmkehIy rEmgeRtkGrrIkray kñúg elakTaMgBIr KW eRtkGrrIkraykñúgelakenHpg kñúgelakxagmuxpg eKrEmgeRtkGrrIkray k¾eRBaHdwgfa xøÜneK)aneFIVbuNüTukmkehIy eTAdl;suKtiehIy k¾rwtEteRtkGrCaPieyüaPaB.

CaGñkminRbkan;maM kñúgelakenH b¤elakxagmux buKÁlenaHCaGñkman cMENkénsamBaØpledayBit.

Verse 18. Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds. He is happier still when he is reborn in a higher world (sugati).

KafaTI 19³ ebIbuKÁlniyayFm’EdlmanRbeyaCn_ eTaHbICaeRcIny:ag Nak¾eday EtCaGñkRbmaT minRbRBwtþtamFm’TaMgenaH dUcCaGñk ciBa©wmeKa rab;eKa[GñkdéT CaGñkminmancMENkénsamBaØply:ag enaHÉg. Verse 19. Though he recites much the Sacred Texts (Tipiåaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Maggaphala).

KafaTI 20³ ebIbuKÁlniyayFm’EdlmanRbeyaCn_ eTaHbICatictYc k¾eday EtCaGñkRbRBwtþsmKYrdl;Fm’enaH lHbg;ecalnUvraK³ eTas³ nigemah³Gs;ehIy CaGñkecHdwgsBVRKb; mancitþrYcputRsLHehIy The Word of the Doctrine

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Verse 20. Though he recites only a little of the Sacred Texts (Tipiåaka), but practises according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala).

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Chapter II: Appamàda Vagga– Heedfulness

KafaTI 21³ esckþIminRbmaTCapøÚvénesckþIminsøab; esckþIRbmaTCa pøÚvénesckþIsøab; GñkEdlminRbmaTehIy eQµaHfaminsøab; GñkEdl RbmaTehIy eRbobdUcCabuKÁlEdlsøab;eTAehIy. Verse 21. Mindfulness is the way to the Deathless (Nibbàna); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

KafaTI 22³ bNÐitTaMgLaydwgerOgenH edayviessehIy eTIbtaMg enAkñúgesckþIminRbmaT rIkraykñgú esckþIminRbmaT eRtkGrkñúgFm’ CaTIeKacrrbs;RBHGriy³TaMgLay. 8

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Verse 22. Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).

of wisdom make (of himself) an island which no flood can overwhelm.

KafaTI 23³ bNÐitGñkminRbmaTTaMgenaH CaGñk)anQan manesckþI Büayam mankarRbwgERbgCab;Canic© CaGñkR)aCJ EtgBal;RtUvnUvRBHniBVanEdlCazanekSmcakeyaK³d¾RbesIr. Verse 23. The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbàna: Nibbàna, which is free from the bonds of yoga; Nibbàna, the Incomparable!

KafaTI24³ yss½kþirEmgceRmInekItmandl;buKÁlEdlmanesckþIBüayamRbwgERbg manstisµartI mankargarRbéB BicarNaehIyeTIbeFIV CaGñks®gYmehIy rs;enARbkbedayFm’ CaGñkminRbmaT. Verse 24. If a person is energetic, mindful, pure in his thought, word and deed, and if he does every thing with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.

KafaTI 25³ kielsdUcCaTwksÞwglicTIBwgNaBuM)an GñkR)aCJKb,IeFVITI BwgenaH edaykarBüayamRbwgERbg edaykarminRbmaT edaykar s®gYm nigedaykarGb;rMTUnµanxøÜn.

KafaTI 26³ BYkCnBal\tmanbBaØal¶g;exøA rEmgtamRbkbnUvesckþI RbmaT cMENkGñkR)aCJvij EtgrkSaTuknUvesckþIminRbmaT dUcCa buKÁlrkSaRTBüd¾RbesIrTuky:agenaHÉg. Verse 26. The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.

KafaTI 27³ GñkTaMgLaycUrkMutamRbkbesckþIRbmaTeLIy cUrkMutam RbkbesckþIeRtkGrkñúgkameLIy eRBaHfaGñkEdlminRbmaTehIy rMBwgBicarNaRtiHriHnwg)anseRmcnUvesckþIsuxd¾RbesIr. Verse 27. Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbàna).

KafaTI 28³ eBlNabNÐitkMcat;bg;nUvesckþIRbmaT edayesckþImin RbmaT eBlenaHbNÐitenaHnwgeLIgeTAdl;bBaØa dUcCaR)asaT minman esckþIesakesA EtgemIleXIjnUvBYkstVEdlmanesckþIesakesA GñkmanbBaØarEmgemIleXIjnUvbuKÁlBalTaMgLay dUcCabuKÁlEdl

Verse 25. Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man The Word of the Doctrine

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QrenAelIkMBUlPñM emIleXIjnUvbuKÁlEdlQrenAelIEpndI y:agenaH Ég.

KafaTI 31³ PikçúCaGñkeRtkGrehIykñúgesckþIminRbmaT b¤CaGñkeXIj P½ykñúgesckþIRbmaT rEmgdutbMpøajnUvsMeyaCn_tUcFMeTA)an dUcCa ePIøgéRBeqHkMeTcnUvsRmamtUcFMy:agdUecñaHÉg.

Verse 28. The wise one dispels negligence by means of mindfulness; he ascends the tower of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).

KafaTI 29³ GñkmanR)aCJa kalebImnusSTaMgLayRbmaTehIy CaGñk minRbmaT kalebImnusSTaMgLayedklk;ehIy CaGñkPJak;eLIgeRcIn lHbg;ecalnUvbuKÁlEdll¶g;exøAeTA)an dUcCaesHEdlmanel,Ón elOn e)alQñHesHEdlmanel,Ónticy:agdUecñaHÉg.

Verse 31. A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.

KafaTI 32³ PikçúCaGñkeRtkGrehIykñúgesckþIminRbmaT b¤CaGñkeXIj P½ykñúgesckþIRbmaT minKYrnwgvinassabsUnü ¬BImKÁpl¦ sßitenACit begáIyénRBHniBVan. Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away, he is, indeed, very close to Nibbàna.

Verse 29. Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a racehorse, leaving the jade behind.

KafaTI 30³ mXveTvraC)andl;nUvPaBCaGñkRbesIrx<g;x<s;CageTvta TaMgLayeRBaHesckþIminRbmaT bNÐitTaMgLaysresIresckþIminRbmaT esckþIRbmaT bNÐitelaktiHedolRKb;eBlevla. Verse 30. Through mindfulness (in doing meritorious deeds) Maghava became king of the devas. Mindfulness is always praised, but negligence is always blamed.

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CMBUkTI3³ citþvKÁ

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Chapter III: Citta Vagga– mind

KafaTI 33³ GñkmanR)aCJaEtgBt;citþEdlkeRmIkjab;j½r eXøgeXøag rkSa)anedaykRm hamXat;)anedaykRm [CacitþRtg;)an dUcCaCag eFIV®BYj Bt;®BYj[Rtg;y:agdUecñaHÉg. Verse 33. The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow. 12

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KafaTI 34³ FmµtavariCat ¬stVEdlekItkñúgTwk manRtICaedIm¦ Edl GñkensaTcab;Rsg;eLIgputBIkñúgTwk ehIy)ane)aHecaleTAelIeKak EtgEtbRmHnenol y:agNamij/ citþenH EdlRBHeyaKavcrbuKÁl elIk[putGMBITwkEdlFøab;enA KWkamKuNTaMg5 ehIye)aHeTAelIeKak eBalKW vibsSnakmµdæan edIm,Inwgpþac;cMNgénmar rEmgjab;j½rGnÞHGEnÞg k¾y:agdUecñaHEdr.

Verse 36. The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.

Verse 34. As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Màra (i.e., kilesa vaååa, round of moral defilements).

KafaTI 35³ karTUnµancitþEdlhamXat;)anedaykRm CaFmµCati Rsal manRbRktIFøak;cuHeTAkñúgGarmµN_EdlCaTIR)afña CakarRbesIr eRBaHfa citþEdleKGb;rM)anl¥ehIy EtgnaMesckþImk[. Verse 35. The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.

KafaTI 36³ GñkmanR)aCJa Kb,IrkSacitþEdlemIleXIj)anedaylM)ak l¥itbMput manRbRktIFøak;cuHeTAkñúgGarmµN_EdlCaTIR)afña citþEdleK RKb;RKg)anl¥ehIy EtgnaMesckþIsuxmk[. The Word of the Doctrine

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KafaTI 37³ CnTaMgLays®gYmcitþEdlTTYlGarmµN_enATIq¶ay Rtac; creTAEtmYydYg KµansrIr³ragkay KµanKuha ¬KWkay¦ CaTIenA GaRs½y)an CnTaMgLayenaH nwgrYcputGMBIcMNgrbs;mar. Verse 37. The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Màra.

KafaTI 38³ bBaØaminEdlceRmIndl;buKÁlEdlmancitþminKg;vgS min dwgc,as;nUvRBHFm’ manesckþIRCHføarevIrvay rsat;GENþt. Verse 38. If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.

KafaTI 39³ P½ynwgminmandl;buKÁlEdlmancitþminTTwkesImeday raK³ mancitþminRtUveTas³RbTUsr:ayehIy lHbuNünig)ab)anGs; ehIy PJak;rlwkeLIg. Verse 39. If a manes mind is free from passion, if he is free from ill-will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.

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KafaTI 40³ bNÐitdwgc,as;nUvkayenHfa dUcCaqñaMgdI ehIyrkSacitþenH dUcCaeKrkSanKr y:agenaHÉg/ Kb,Ic,aMgtTl;CamYynwgmaraFiraC edayGavuF KWbBaØa Kb,IrkSanUvC½yCMnHEdl)anQñHehIy EtminKYr Cab;CMBak; ¬enAkñúgC½yCMnHenaHeLIy¦.

Verse 42. A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.

Verse 40. Knowing that this body is (fragile) like an earthern jar, making one's mind secure like a fortified town, one should fight Màra with the weapon of Knowledge. (After defeating Màra) one should still continue to guard one's mind, and feel no attachment to that which has been gained (i.e., jhàna ecstasy and serenity gained through meditation).

KafaTI 41³ kayenHminenAyUrbu:nµaneLIy EtmanviBaØaNeTAR)as ehIy CakayKWeKe)aHbg;ecal k¾nwgedksgát;enAelIEpndI dUcCaGgát; ]srkRbeyaCn_Kµan. Verse 41. Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.

KafaTI 42³ ecareXIjecar b¤mnusSmaneBoreXIjmnusSEdlmaneBor nwgKñaehIy Kb,IeFIVnUvesckþIvinasGnþray hinehacNamYy dl;Kñanwg KñaminxaneLIy/ ÉcitþEdlbuKÁltmál;TukxusehIy Kb,IeFIVbuKÁlenaH [GaRkk;elIsCagesckþIvinasEdlBYkecar nigmnusSmaneBorevraeFIV dl;KñaeTAeTot. The Word of the Doctrine

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KafaTI 43³ matabita b¤BYkjatidéTeTot minGaceFIVnUvehtuenaH [ )aneLIy ¬manEt¦ citþEdlbuKÁltmál;TukRtUvehIy ¬bu:eNÑaH¦ Gac eFIVnUvbuKÁlenaH [)anRbesIrCagehtuenaHeTAeTot. Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.

CMBUkTI 4³ bubövKÁ

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Chapter IV: Puppha Vagga– Flowers

KafaTI 44³ GñkNanwgdwgc,as;nUvEpndIenH nigymelak nigmnusS elakenH RBmTaMgeTvelak)an GñkNanwgeRCIsyknUvbTénFm’Edl tfaKtsEmþgl¥ehIy dUcCanaymalakarEdlqøat eRCIserIsykpáa eQI y:agenaHÉg. Verse 44. Who shall examine this earth (i.e., this body) the world of Yama (i.e., the four Apàyas) and the world of man together with the world of devas? Who shall examine the welltaught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers? The Word of the Doctrine 16


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KafaTI 45³ RBHeskç³ nwgdwgc,as;nUvEpndIenH nigymelak mnusS elakenH RBmTaMgeTvelak)an RBHeskç³nwgeRCIsykbTénFm’Edl tfaKtsEmþgl¥ehIy dUcCanaymalakarEdlqøat eRCIserIsykpáa eQI y:agenaHÉg.

Verse 47. Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.

Verse 45. The Ariya Sekha shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apàyas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.

KafaTI 46³ Pikçúdwgc,as;nUvragkayenHfa dUcCaBBuHTwk dwgc,as;nUv ragkayenHfa dUcCaéf¶beNþIrkUn CaFm’Kb,Ikat;ecalnUvkRmgpáarbs; maraFiraC KWvdþ³TaMgbI ehIydl;sßanTIEdlmc©úraCemIlmineXIj KW RBHniBVan. Verse 46. One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage, will cut the flowers of Màra (i.e., the three kinds of vaååa or rounds), and pass out of sight of the King of Death.

KafaTI 47³ mc©úraC KWesckIþsøab; rEmgGUsTajyknUvnrCnEdlman citþCab;CMBak; kñúgGarmµN_epSg² CaGñkkMBugEteRCIserIsykkRmgpáa KWbBa©kamKuNeTA dUcCamhasaKrd¾FMeFgCn;lickYcykGñkRsuk Edl edklk;eTA y:agenaHÉg. The Word of the Doctrine

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KafaTI 48³ mc©úraC rEmgeFIVnUvnrCnEdlmancitþCab;CMBak;kñúgGarmµN_ epSg² CaGñkkMBugEteRCIsykpáaeQITaMgLay KWbBa©kamKuN CaGñk minecHEq¥tq¥n;kñúgkamTaMgLay [cUlkan;GMNacrbs;xøÜn. Verse 48. Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures and is insatiate in them is over powered by Death.

KafaTI 49³ munIKb,IcUleTApÞH dUcCaPmrCatimineFIVi[rs nigkøinrukçCati mankarxUcxat eRkbCBa¢k;ykEtrs KWeksrpáa ehIyehaHehIreTA y:agdUecñaHÉg. Verse 49: As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the sage dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).

KafaTI 50³ buKÁlminKYrykBaküsmþIEdllamkGaRkk;rbs;CndéT mkTukenAkñúgcitþeLIy minKYrCBa¢wgcaMemIlkic©karEdleKeFIVehIy nig min)aneFIVehIyrbs;CndéT KYrEtBicarNakic©karrbs;xøÜnEdl)aneFVI rYcehIy nigminTan;)aneFVIrYcehIy bu:eNÑaH. 18

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Verse 50: One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.

(with wealth, out of faith and generosity) by one subject to birth and death.

KafaTI 51³ buböCatiEdlmanBN’Rss;l¥ EtminmankøinRkGUb y:agNa mij/ vacasuPasit CavacaEdlminmanpldl;buKÁlEdlmineFVItam k¾y:agenaHEdr. Verse 51. Just as a beautiful flower, lacking in scent, cannot give the wearer the benefit of its scent, so also, the wellpreached words of the Buddha cannot benefit one who does not practise the Dhamma.

KafaTI 52³ buböCati EdlmanBN’Rss;l¥ RBmTaMgmankøinRkGUbsay dl;GñkRbdab; y:agNamij/ vacaEdlCasuPasit CavacaEdlman RbeyaCn_dl;GñkEdl)aneFIVtamedayl¥ k¾y:agenaHEdr. Verse 52. Just as a flower, beautiful as well as fragrant, will give the wearer the benefit of its scent, so also, the wellpreached words of the Buddha will benefit one who practises the Dhamma.

KafaTI 53³ naymalakar Kb,IeFIVkRmgpáa[)aneRcInGMBIKMnrpáa y:ag Namij/ buKÁlEdlmanesckþIsøab;Fmµta Kb,IeFIVkusl[)aneRcIn k¾y:agenaHEdr. Verse 53. As from a collection of flowers many a garland can be made by an expert florist, so also, much good can be done The Word of the Doctrine

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KafaTI 54³ køinbuböCatiRkGUbrsat;eTARcasxül;min)aneLIy køinxøwm c½nÞn_ b¤Rksña nigkøinmiøHrYt k¾RkGUbeTARcasxül;min)anEdr køinénBYk sb,úrsTaMgLayRkGUbRcasxül;)an eRBaHsb,úrsrEmgl,IxÞarxÞr RKb;TisTIkEnøg)an. Verse 54. The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.

KafaTI 55³ kiønKWsIl CaFmµCatiRbesIrCagKn§CatTaMgGs;enH KW køinxøwmc½nÞn_ køinRksña kiønpáa]b,l ehIynigkøinmøiHrYt. Verse 55. There are the scents of sandalwood, rhodo- dendron, lotus and jasmin (mallika); but the scent of virtue surpasses all scents.

KafaTI 56³ køinRksña køinc½nÞn_ÉNamYy køinenHmanticeBkNas; cMENkkøinrbs;GñkmansIlTaMgLay Cakøind¾RbesIrbMputRkGUbsussayeTAkñúgBYkeTvta nigmnusSTaMgLay. Verse 56. The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva. 20

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CMBUkTI 5³ BalvKÁ

KafaTI 57³ maraFiraC minGacrkeXIjnUvKtirbs;elakGñkEdldl; RBmedaysIl CaGñkrs;enAedayesckþIminRbmaT rYcputRsLHehIy BIelaP³eTas³ nigemah³ eRBaHdwgedayRbéBTaMgenaH)aneLIy. Verse 57. Màra cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.

KafaTI 58-59³ páaQUkmankøinRkGUbQ¶úyQ¶b; duHeLIgkñúgKMnr sRmamEdleKcak;ecalEk,rpøÚvFM CapáaEdlCaTIeBjcitþdl;GñkdMeNIr y:agNamij/ sav½krbs;RBHsmµasm<úT§ eTaHbIekItenAkñúgsmaKmén BYkCnEdldUcCakgsRmamk¾eday k¾enAEtrugerOgelIsbufuC¢nTaMgLayEdlggwtsUnüQwgedaybBaØa k¾y:agdUecñaHÉg. Verses 58-59: As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.

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Chapter V: Bàla Vagga–The Fool ]]

KafaTI 60³ yb;yUrsRmab;;GñkEdledkminlk; eyaCn_q¶aydac; RsyalsRmab;GñkEdles,IykmøaMgehIy vdþsgSarEvgq¶aysRmab; buKÁlBalTaMgLayEdlmindwgc,as;nUvRBHFm’. Verse 60: Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is saçsàra (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).

KafaTI 61³ ebIbuKÁleFVIdMeNIreTA ¬TINa¦ min)ansMLaj;Edlman KuNFm’RbesIrCagxøÜn b¤esµInwgxøÜneT Kb,IeFVIdMeNIreTAEtmñak;Ég [ )anrwgbuwgl¥ eRBaHfa PaBCamiRtsMLaj;kñúgbuKÁlBalminmaneLIy. Verse 61: If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with the foolish.

KafaTI 62³ CnBalEtgekþARkhl;Rkhayfa {buRtTaMgLayrbs; Gjman RTBüsm,tþirbs;Gjman} tamkarBit xøÜnminEmnCarbs;xøÜn buRtTaMgLaynwgmanmkBINa RTBünwgmanmkBINa? 21

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Verse 62. "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?

KafaTI 66³ CnBalTaMgLay Gab;R)aCJa manxøÜnbIdUcCasRtUv edIr sag)abkmµEdlmanplekþARkhay.

KafaTI 63³ buKÁlNadwgxøÜnÉgfa CaGñkl¶g;exøA buKÁlenaHnwgkøay eTACabNÐit)an eRBaHkardwgxøÜnenaH ÉbuKÁlNaCaGñkl¶g;exøA smÁal; xøÜnÉgfa CabNÐit buKÁlenaH tfaKtehAfa CaGñkl¶g;exøA. Verse 63. The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.

KafaTI 64³ CnBal eTaHbIcUleTAGgÁúyCitCamYynwgbNÐitGs;mYy Civitk¾eday eKk¾mindwgc,as;nUvRBHFm’Edr eRbobdUcCaEvkminsÁal; rsCatismø y:agenaHÉg. Verse 64. A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.

KafaTI 65³ viBaØCU n sUm,IcUleTAGgÁúyCitCamYynwgbNÐitGs;eBl xøIk¾eday eKnwgyl;c,as;nUvRBHFm’)any:agqab;rh½s eRbobbIdUcCa GNþatsÁal;rsCatiénsmø y:agdUecñaHÉg. Verse 65. An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.

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Verse 66. With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.

KafaTI 67³ buKÁleFIVkmµNaehIy ekþARkhayCaxageRkay manmux eBjedayTwkEPñk ERskTYjyM TTYlnUvplénkmµNa kmµEdleFIV enaH minl¥esaHeLIy. Verse 67. That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.

KafaTI 68³ buKÁleFVIkmµNaehIy minekþARkhayCaxageRkay man karEq¥tcitþ mancitþsb,ay esaynUvplénkmµNa kmµEdleFVIenaHCa kmµl¥. Verse 68. That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.

KafaTI 69³ drabNa )abminTan;hucpl[ drabenaH buKÁlBal smÁal;fa )abmanrsCatiEp¥mdUcCaTwkXµúM eBlNa)ab[pl eBl enaH CnBalnwg)anCYbRbTHnUvesckþITukç ¬edayBitR)akd¦. 24

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Verse 69. As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.

KafaTI 73³ PikçúBal Kb,IR)afñaesckþIsresIrEdlminman cg;)anFMelI BYkPikçúTaMgLay cg;)an\sSrPaB enAkñúgGavasTaMgmUl nigcg;)an karbUCakñúgRtkUldéTeTot.

KafaTI 70³ CnBalKb,IbriePaKePaCnahar edaycugs,ÚvPøaMgral;² Ex eKmin)andl;nUvcMENkTI16 énRBHGriybuKÁl EdlelakmanFm’ kMNt;rab;)anehIyTaMgLay ¬taMgBIesatabnñeLIgeTA¦. Verse 70. Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).

KafaTI 71³ k¾)abkmµEdlbuKÁl)aneFVIehIy minTan;hucpl[ dUcCa TwkedaHEdleKrwtkñúgxN³enaH minTan;ERbRbYleTA y:agenaHÉg )abkmµrEmgtamdutnUvbuKÁlBal dUcePøIgEdlekþAgM y:agenaHÉg.

Verse 73. The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.

KafaTI 74³ esckþIRtiHriHrEmgekItmandl;PikçúBaly:agenH KW {RKhsß nigbBVCitTaMgBIrBYk cUrsmÁal;nUvkic©karEdleKeFVIehIy eRBaHGaRs½y GatµaEtmñak;Ég cUrenAkñúgGMNacrbs;GatµaGj Etmü:agbu:eNÑaH kñúgkic© karNamYy eTaHtUckþI FMkþI} esckþIRcENn nigmanH karRbkan;xøÜn rEmgceRmIneLIgdl; ¬PikçúBalenaH¦.

Verse 71. An evil deed does not immediately bear fruit, just as the newly-drawn milk does not curdle at once; but it follows the fool burning him like live coal covered with ashes.

Verse 74. "Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small." Such being the thoughts of the fool, his greed and his pride grow.

KafaTI 72³ cMeNHviC¢aekIteLIgdl;buKÁlBal edIm,IesckþIvinas \t RbeyaCn_Etmü:agbu:eNÑaH cMeNHviC¢aenaH júaMgbBaØarbs;eK[Føak;cuH rEmgkMcat;bg;nUvcMENkénFm’l¥ rbs;buKÁlBalenaHecal.

KafaTI 75³ k¾bdibTaEdlGaRs½ylaPepSg bdibTaEdljúaMgstV[ dl;RBHniBVanepSg ¬mñak;mü:ag¦ PikçúCasav½kénRBHBuT§Cam©as;dwgnUv ehtuenHehIy minKYreRtkGrnwglaPskáar³ KYrtamceRmInvievk.

Verse 72. The skill of a fool can only harm him; it destroys his merit and his wisdom (lit., it severs his head).

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Verse 75. Indeed, the path that leads to worldly gain is one and the Path that leads to Nibbàna is another. Fully comprehending this, the bhikkhu, the disciple of the Buddha, should not take 26

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delight in worldly gain and honour, but devote himself to solitude, detachment and the realization of Nibbàna.

wrong; such a man is held dear by the good; be is disliked only by the bad.

CMBUkTI 6³ bNÐitvKÁ

KafaTI 78³ buKÁlminKYresBKb;nwg)abmiRt minKYresBKb;nwgburs efakTab KYresBKb;EtklüaNmiRt KYresBKb;Etnwgbursx<g;x<s;.

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Verse 78. One should not associate with bad friends, nor with the vile. One should associate with good friends, and with those who are noble.

Chapter VI: Paäðita Vagga–The Wise

KafaTI 76³ buKÁlKb,IsmøwgemIlGñkNamñak; EdlCaGñkmanR)aCJa niyaycg¥úlbgðajeTas[)aneXIjCak;c,as; dUcCaGñkbgðajkMNb; RTBü[ y:agenaHÉg Kb,IesBKb;nwgGñkR)aCJ EdlelakCabNÐitenaH ¬eRBaHfa¦ kalebIesBKb;nwgGñkR)aCJenaHmanEtesckþIl¥ minman esckþIGaRkk;eLIy. Verse 76. One should follow a man of wisdom who rebukes one for one's faults, as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.

KafaTI 77³ GñkNaKb,I[»vaT TUnµaneRbonRbedA nighamR)amcak Fm’rbs;Gsb,úrs GñkenaHÉgrEmgCaTIRsLaj;rbs;BYksb,úrs min CaTIRsLaj;rbs;BYkGsb,úrsTaMgLay.

KafaTI 79³ bNÐitCaGñkmanFmµbIti ¬Eq¥tkñúgFm’¦ mancitþeRtkGr ehIy rEmgenACasux bNÐitrEmgeRtkGrkñúgFm’EdlRBHGriy³)an RbkasehIysBV²kal. Verse 79. He who drinks in the Dhamma lives happily with a serene mind; the wise man always takes delight in the Dhamma (Bodhipakkhiya Dhamma) expounded by the Noble Ones (ariyas).

KafaTI 80³ FmµtaGñkERsEtg)acTwkbBa©ÚleTAkñúgERs CageFVI®BYj EtgBt;®BYj[Rtg; CageQIEtgcaMgeQI[esµI ÉCnCabNÐitEtgGb;rM xøÜn ¬[)anl¥¦. Verse 80. Farmers (lit., makers of irrigation canals) channel the water; fletchers straighten the arrow; carpenters work the timber; the Wise tame themselves.

Verse 77. The man of wisdom should admonish others; he should give advice and should prevent others from doing The Word of the Doctrine

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KafaTI 81³ PñMfµtan;suT§rEmgminkeRmIkjab;j½r eRBaHxül; y:agNamij bNÐitTaMgLay k¾minjab;j½r eRBaHkartiHedol nigkarsresIr y:agdUecñaHEdr.

R)afñaraCFanI minKYrR)afñaesckþIseRmcedIm,IxøÜn eRBaHehtuEdlmin RbkbRtUvtamFm’ bNÐitenaHKb,ICaGñkmansIl manbBaØa taMgenAkñúg RBHFm’.

Verse 81. As a mountain of rock is unshaken by wind, so also, the wise are unperturbed by blame or by praise.

Verse 84. For his own sake or for the sake of others, he does no evil; nor does he wish for sons and daughters or for wealth or for a kingdom by doing evil; nor does he wish for success by unfair means; such a one is indeed virtuous, wise and just.

KafaTI 82³ Gnøg;TwkeRCAEdlføal¥ minmankkrl¥k; y:agNamij bNÐitTaMgLay)ansþab;RBHFm’ehIy rEmgrIkraysb,aycitþ k¾y:ag dUecñaHEdr. Verse 82. Like a lake which is deep, clear and calm, the wise after listening to the Teaching (Dhamma) become serene.

KafaTI 83³ sb,úrsTaMgLayminCab;CMBak;kñúgFm’TaMgBYg elakGñk Edls¶b;rm¶ab; minGnÞHGEnÞgeRBaHesckþIR)afñakñúgkam bNÐitTaMgLay EdlesckþIsux b¤TukçBal;RtUvehIy k¾minsEmþgGakar³eLIgcuH Edr. Verse 83. Indeed, the virtuous give up all (i.e., attachment to the five khandhas, etc.); the virtuous (lit., the tranquil) do not talk with sensual desire; when faced with joy or sorrow, the wise do not show elation or depression.

KafaTI 84³ bNÐit nwgmineFVI)ab eRBaHehtuénxøÜn nwgmineFVI)abeRBaH ehtuénGñkdéT minKYrR)afñabuRt minKYrR)afñaRTBüsm,tiþ minKYr The Word of the Doctrine

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KafaTI 85³ bNþamnusSTaMgLay mnusSEdl)andl;eRtIy KW RBHniBVanenaHmancMnYntictYcNas; cMENkÉmnusSeRkABIenH rEmgeTAdl; eRtIy KWskáayTidæiEtmü:ag. Verse 85. Few among men reach the other shore (Nibbàna); all the others only run up and down on this shore.

KafaTI 86³ GñkNaRbRBwtþsmKYrdl;Fm’ EdltfaKt)ansEmþgehIy edayRbéB GñkTaMgenaHnwg)andl;nUveRtIy KWRBHniBVan qøgputBIval vdþsgSar EdlCaTItaMgénmc©úraC KWkielsmar EdlbuKÁlqøg)aneday kRm. Verse 86. But those who practise according to the wellexpounded Dhamma will reach the other shore (Nibbàna), having passed the realm of Death (i.e., saçsàra), very difficult as it is to cross.

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KafaTI 87-88³ bNÐitlHbg;nUvFm’exµA ¬Fm’GaRkk;¦ ecalehIy ecjBIGal½y GaRs½yRBHniBVanEdlKµanGal½y ehIyKb,IjúaMgFm’s ¬Fm’l¥¦ [)anceRmIneLIg Kb,IlHkamTaMgLayecalehIy CaGñk minmaneRKOgkgVl; R)afñanUvesckþIeRtkGrd¾éRkElg kñúgvievkEdleK eRtkGr)anedaykRm bNÐitKb,IeFIVxøÜn[s¥atbrisuT§cakeRKOgesAhµgcitþTaMgLay. Verse 87 & 88. The man of wisdom, leaving the home of craving and having Nibbàna as his goal, should give up the dark states, evil ways and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbàna, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.

KafaTI 89³ CnTaMgLay)anGb;rMcitþl¥RtwmRtUvehIy kñúgGgÁFm’Edl CaeRKOgRtas;dwgTaMgLay ¬nig¦ CnTaMgLayminRbkan;maM eRtkGr kñúgkarlHecalnUvkarRbkan;maM CnTaMgLayenaH²CaGñkminmanGasv³CaGñkrugerOg briniBVankñúgelak. Verse 89. Those, with mind well-developed in the seven Factors of Enlightenment (bojjhaæga), having rid themselves of all grasping, rejoice in their abandonment of attachment. Such men, with all moral intoxicants eradicated, and powerful (with the light of Arahatta Maggaññàäa), have realized Nibbàna in this world (i.e., with Khandha aggregates remaining). The Word of the Doctrine

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CMBUkTI 7³ GrhnþvKÁ

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Chapter VII: Arahanta Vagga– The Worthy

KafaTI 90³ esckþIekþARkhayminmandl;GñkEdlmanpøÚvq¶ay)aneTA dl;ehIy Gs;esckþIesakesA rYcputGs;ehIykñúgFm’TaMgBYg lHkielseRKOgrYbrwt)anehIy. Verse 90. For him (an arahat) whose journey is ended, who is free from sorrow and from all (e.g. khandha aggregates), who has destroyed all Ties, there is no more distress.

KafaTI 91³ RBHxINaRsBTaMgLay CaGñkmanstiEtgecosecjq¶ay elakmineRtkGrkñúgTIenAGaRs½y lHbg;ecalnUvGal½y KWkarCab; CMBak;)anGs;ehIy bIdUcCastVhgSlHbg;Pk;ecalehIy ehIreTA y:agenaHÉg. Verse 91. The mindful strive diligently (in the Tranquillity and Insight Development Practice); they take no delight in the home (i.e., in the life of sensual pleasures); like swans (haçsa) that forsake the muddy pool, they abandon all home life (i.e., all cravings).

KafaTI 92³ CnTaMgLayNa minmankarsnSMTuk CnTaMgLayNa manePaCn³)ankMNt;dwgehIy suBaØtviemakç Gnimitþviemakç CaeKacr 32

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rbs;CnTaMgLayNa KtiKWdMeNIrénCnTaMgLayenaH² kRmNas;nwg dwgc,as;)an dUcCaKnøgénBYkstVB§d¾Gakas y:agenaHÉg.

KafaTI 95³ PikçúNamancitþesIµedayEpndI eRbobdUcCassrexOn man eKalCMhrrwgbuwg manvtþRbtibtþil¥ mankielsdUcCaPk;eTAR)asehIy dUcCaTenøEdlminkkrl¥k; y:agenaHÉg nwgminesamnsS mineTamnsS sgSarvdþTaMgLaynwgminmandl;PikçúEdlmaneKalCMhrrwgbuwg y:agenaHeLIy.

Verse 92. Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas). They have as their object liberation from existence, that is, Nibbàna which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.

KafaTI 93³ Gasv³KWeRKOgRtaMTaMgLayrbs;buKÁlNaGs;ehIy buKÁlNaminGaRs½yehIykñúgGahar nigsuBaØtviemakç Gnimitþviemakç CaeKacrrbs;buKÁlNa KnøgeCIgénbuKÁlenaH² kRmNas;nwgdwgc,as; )an dUcCaKnøgBYkstVB§d¾Gakas y:agenaHÉg. Verse 93. The arahat is free from moral intoxicants (àsavas); he is not attached to food. He has as his object liberation from existence, i.e., Nibbàna which is Void and Signless. His path, like that of birds in the air, cannot be traced.

KafaTI 94³ \®nÞIy_TaMgLayrbs;PikçúNa dl;kars¶b;rm¶ab;ehIy dUcCa esHEdlnaysarfI)anhVwkhat;l¥ehIy y:agenaHÉg sUm,IBYkeTvta k¾jjwmrak;Tak;cMeBaHPikçúGgÁenaH EdlCaGñklHmanHecalehIy min manGasv³ CaGñkmaneKalCMhrrwgbwug. Verse 94. The arahat whose sense-faculties are calm like horses well-tamed by the charioteer, who is free from pride and moral intoxicants - such an arahat is held dear even by the devas. The Word of the Doctrine

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Verse 95. Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.

KafaTI 96³ citþs¶b; vacas¶b; nigkaykmµk¾s¶b; rEmgmandl;elakGñk EdlrYcputehIy eRBaHdwgedayRbéB CaGñks¶b;rm¶ab; maneKalCMhr rwgbuwg y:agenaH. Verse 96. An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.

KafaTI 97³ nrCnNamineCOeKedaygay dwgnUvRBHniBVanEdlbc©½y eFIVmin)an kat;TItecal man»kas)ankm©at;ecalehIy manesckþIRtUv karx¢ak;ecal)anehIy nrCnenaHÉg Cabursx<g;x<s;bMput. Verse 97. He who is not credulous, who has realized the Unconditioned (Nibbàna), who has cut off the links of the 34

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round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).

eLIy bTEdlRbkbedayRbeyaCn_mYybTEdlbuKÁl)ansþab;ehIy s¶b;rm¶ab;)an bTenaHCabTRbesIrCag.

KafaTI 98³ RBHGrhnþTaMgLay elakenAkñúgTINa² eTaHbICapÞHkþI éRBkþI TITab b¤TIx<s;kþI TIenaH²suT§EtCaTIKYreRtkGrTaMgGs;. Verse 98. In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.

KafaTI 99³ éRBeQITaMgLayCaéRBEdlCaTIsb,ay buKÁlTaMgLay EdlmanraK³eTAR)asehIy rEmgeRtkGrenAkñúgéRB EdlminCaTI sb,ayénmhaCn ¬eRBaH¦ buKÁlEdlmanraK³eTAR)asehIyTaMgLayenaHCaGñkminEsVgrkkam CaRbRktI. Verse 99. Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.

CMBUkTI 8³ shsSvKÁ

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KafaTI 101³ KafasUm,Imandl;eTAmYyBan; EtCaKafaminRbkbeday bT EdlmanRbeyaCn_ KafaenaHminRbesIreLIy KafamYybTEdl buKÁl)ansþab;ehIy Gacs¶b;rm¶ab;)an KafaenaHRbesIrCag. Verse 101. Better than a thousand verses that are senseless and unconnected with the realization of Nibbàna, is a single verse, if on hearing it one is calmed.

KafaTI 102³ buKÁlNaKb,IsEmþgnUvRBHKafadl;eTAmYyry Etmin RbkbedaybT EdlmanRbeyaCn_ bTénFm’mYybTEdlbuKÁlsþab; ehIys¶b;rm¶ab;)an bTénFm’enaHRbesIrCagKafamYyryrbs;buKÁl enaH. Verse 102. Better than the recitation of a hundred verses that are senseless and unconnected with the realization of Nibbàna, is the recitation of a single verse of the Teaching (Dhamma), if on hearing it one is calmed.

Chapter VIII: Sahassa Vagga– Thousands

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Verse 100. Better than a thousand words that are senseless and unconnected with the realization of Nibbàna, is a single word of sense, if on hearing it one is calmed.

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KafaTI 103³ buKÁlNaKb,IQñHmnusSmYyBan;KuNnwgmYyBan; ¬KW mYylan¦ kñúgsmrPUmi buKÁlenaHmineQµaHfa GñkQñHd¾RbesIrkñúg 36

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sRgÁam)aneT cMENkÉbuKÁlNaQñHxøÜnÉgmñak;)anehIy buKÁlenaH CaGñkEdlQñHd¾RbesIrbMput enAkñúgsmrPUmi.

is, indeed, better than a hundred years of making offerings (to ordinary people).

Verse 103. A man may conquer a million men in battle, but one who conquers himself is, indeed, the greatest of conquerors.

KafaTI 104-105³ karQñHxøÜnÉgCakarRbesIr cMENkÉBYkstVeRkA BIenHEdleK)anQñHehIy minRbesIreLIy ¬eRBaHfa¦ kalebIbuKÁl Gb;rMxøÜnl¥ehIy manRbRktIsRgYmCab;Canic© eTvta Kn§BV mar RBmTaMg RBhµ Kb,IeFVInUvC½yCMnHrbs;buKÁlenaH [braC½yvijBMu)aneLIy. Verses 104 & 105. It is better indeed, to conquer oneself than to conquer others. Neither a deva, nor a gandhabba, nor Màra together with Brahma can turn into defeat the victory of the man who controls himself.

KafaTI 106³ buKÁlNaKb,IbUCaedayRTBümYyBan;erogral;Ex Gs; ry³eBlmYyryqñaMesIµ² cMENkÉbuKÁlbUCacMeBaHGñkEdlmanxøÜn)an Gb;rMehIy sUm,Imñak;ÉgKt; Gs;ry³eBlmYyEPøtk¾eday karbUCamYy EPøtenaH RbesIrCagkarbUCaGs;ry³eBlCagryqñaM karbUCaGs;ry³ eBlmYyryqñaMenaHnwgRbesIrGIV. Verse 106. Month after month for a hundred years, one may make offerings (to ordinary people) to the value of a thousand Kahàpanas; yet if, only for a moment one pays homage to a bhikkhu who has practised Insight Development, this homage The Word of the Doctrine

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KafaTI 107³ buKÁlNaKb,IbeRmIePøIgkñúgéRBGs;eBlmYyryqñaM cMENk buKÁlbUCaGñkEdlmanxøÜn)anGb;rMehIy Etmñak;Kt; sUm,ImYyrMeBck¾ eday karbUCaenHRbesIrCagkarbUCamYyryqñaMenaHeTAeTot karbUCa mYyryqñaMnwgRbesIrGIV. Verse 107. For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).

KafaTI 108³ buKÁlGñkR)afñabuNüKb,IbUCayBaØ nigkarbYgsYgNa mYykñúgelakGs;eBlmYyryqñaM karbUCaTaMgGs;enaHmin)anesµInwg cMENkTI4énkarGPivaTeLIy eRBaHkarGPivaT RkabfVaybgÁMkñúgelak GñkmandMeNIrRtg; CakarbUCad¾RbesIrbMput. Verse 108. In this world, one may make sacrificial offerings, great and small, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (Ariyas) who walk the right path.

KafaTI 109³ Fm’KWBrTaMgLay4Rbkar KWGayu1 BN’sm,úrkay1 esckþIsux1 kmøaMgmYy1 rEmgceRmInGs;kalCanic©dl;GñkEdlman 38

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esckþI»nkayfVaybgÁMdl;RBHrtnéRtCaRbRktI nigGñkEdlmanesckþI eKarBekatERkg dl;GñkEdlmanesckþIceRmInedayKuN mansIlKuN CaedIm b¤EdlceRmInedayv½yKWcas;RBwT§acarü.

KafaTI 112³ buKÁlNaCaGñkx¢ilRcGUs manesckþIBüayamminl¥ Kb,Irs;enAdl;eTAmYyryqñaM karrs;enAmYyéf¶rbs;buKÁlGñkmanesckþI Büayamx¢ab;x¢Ün RbesIrCagkarrs;enArbs;buKÁlEdlrs;enAmYyryqñaM enaH.

Verse 109. For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.

KafaTI 110³ buKÁlNaCaGñkminmansIl mancitþminKg;vgS eTaHbICars;enA)anmYyryqñaMk¾eday karrs;enAmYyéf¶rbs;buKÁlGñkman sIl manQan RbesIrCagkarrs;enArbs;buKÁlGñkrs;enAmYyryqñaMeTA eTot. Verse 110. Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice.

KafaTI 111³ buKÁlNaCaGñkGab;R)aCJa mancitþminKg;vgS Kb,Irs;enAmYyryqñaM karrs;enArbs;buKÁlGñkmanbBaØa manQan RtwmEtmYy éf¶Kt; RbesIrCagkarrs;enArbs;buKÁl Gñkrs;enAmYyryqñaMenaHeTA eTot. Verse 111. Better than a hundred years in the life of an ignorant person, who has no control over his senses, is a day in the life of a wise man who cultivates Tranquillity and Insight Development Practice. The Word of the Doctrine

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Verse 112. Better than a hundred years in the life of a person who is idle and inactive, is a day in the life of one who makes a zealous and strenuous effort (in Tranquillity and Insight Development Practice).

KafaTI 113³ buKÁlNamineXIjnUvkarekIteLIg nigkarrlt; Kb,Irs; enAdl;eTAmYyryqñaM karrs;mYyéf¶rbs;buKÁl EdleXIjkarekIteLIg nigkarrlt;eTA RbesIrCagkarrs;enArbs;buKÁlEdlrs;enAmYyryqñaM enaH. Verse 113. Better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas), is a day in the life of one who perceives the arising and dissolving of the five aggregates.

KafaTI 114³ GñkNamineXIjpøÚvEdlminsøab; Kb,Irs;enAdl;eTA100 qñaM karrs;enAmYyéf¶énbuKÁlEdleXIjpøÚvEdlminsøab; RbesIrCagkar rs;enAmYyryqñaMrbs;buKÁlEdlmineXIjpøÚvEdlminsøab;enaH. Verse 114. Better than a hundred years in the life of a person who does not perceive the Deathless (Nibbàna), is a day in the life of one who perceives the Deathless (Nibbàna). 40

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KafaTI 115³ buKÁlNamineXIjFm’d¾]tþm Kb,Irs;enAdl;mYyryqñaM karrs;enAmYyéf¶rbs;buKÁlEdleXIjFm’d¾]tþm RbesIrCagkarrs;enA rbs;buKÁlEdlmineXIjFm’d¾]tþmenaH.

Verse 117. If a man does evil, he should not do it again and again; he should not take delight in it; the accumulation of evil leads to dukkha.

Verse 115. Better than a hundred years in the life of a person who does not comprehend the Noble Dhamma (Dhammamuttamaç), is a day in the life of one who comprehends the Noble Dhamma.

CMBUkTI 9³ )abvKÁ

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Chapter IX: Pàpa Vagga– Evil

KafaTI 116³ buKÁlKb,IrYsran;Rbjab;Rbjal;kñúgesckþIl¥ Kb,Iham R)amcitþ[putBIGMeBIGaRkk; eRBaHfa ebIbuKÁleFVIesckþIl¥yWteBk citþ nwgeRtkGrkñúgesckþIGaRkk;. Verse 116. One should make haste in doing good deeds; one should restrain one's mind from evil; for the mind of one who is slow in doing good tends to take delight in doing evil.

KafaTI 117³ ebIbuKÁleFIVGaRkk; minKYreFVIGMeBIGaRkk;enaHjwkjab;eT ¬nig¦ minKYreRtkGrkñúgGMeBIGaRkk;enaHpgEdr eRBaHfa karsnSM)ab naMesckþITukçmk[. The Word of the Doctrine

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KafaTI 118³ ebIbuKÁleFVIbuNü Kb,IeFIVbuNüenaH[)anjwkjab; ¬nig¦ Kb,IeFVIesckþIeRtkGrkñúgbuNüenaHpgEdr eRBaHfa karsnSMnUvbuNü Etg)anesckþIsux. Verse 118. If a man does what is good, he should do it again and again; he should take delight in it; the accumulation of merit leads to happiness.

KafaTI 119³ drabNaGMeBIGaRkk;minTan;hucpl[ drabenaHmnusS GaRkk;eXIjGMeBIGaRkk; fa l¥ EteBlNaGMeBIGaRkk;hucpl[ eBl enaH mnusSGaRkk;nwgeXIjGMeBIGaRkk; fa GaRkk;BitEmn. Verse 119. Even an evil person may still find happiness so long as his evil deed does not bear fruit; but when his evil deed does bear fruit he will meet with evil consequences.

KafaTI 120³ drabNaGMeBIl¥minTan;hucpl[ drabenaHmnusSl¥ eXIjGMeBIl¥ fa minl¥ EteBlNaGMeBIl¥hucpl[ eBlenaHmnusS l¥eXIjGMeBIl¥ fa l¥BitEmn. Verse 120. Even a good person may still meet with suffering so long as his good deed does not bear fruit: but when it does bear fruit he will enjoy the benefits of his good deed.

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KafaTI 121³ buKÁlminKYremIlgay)abfa {)abmanRbmaNtictYc nwgmin[pl} sUm,IEtk¥mTwk ¬EdleKebIkRKbcMh¦ rEmgeBjeday dMNk;TwkePøógEdlRsk;Føak;cuHmk mþgmYydMNk;²)an y:agNamij buKÁlBaleFVIGMeBI)ab eTaHbICamþgbnþic² k¾rEmgeBjeday)ab)an y:agdUecñaHÉg.

Verse 123. Just as a wealthy merchant with few attendants avoids a dangerous road, just as one who desires to go on living avoids poison, so also, one should avoid evil.

Verse 121. One should not think lightly of doing evil, imagining "A little will not affect me"; just as a water-jar is filled up by falling drops of rain, so also, the fool is filled up with evil, by accumulating it little by little.

KafaTI 122³ buKÁlminKYremIlgaybuNüfa {buNümanRbmaNtictYc nwgmin[pl} sUm,Ik¥mTwk ¬EdleKebIkRKbcMh¦ rEmgeBjeday dMNk;TwkePøógEdlRsk;Føak;cuHmk mþgmYydMNk;²)an y:agNamij FIrCnsnSMbuNümþgbnþic² k¾rEmgeBjedaybuNü)an k¾y:agdUecñaH Edr. Verse 122. One should not think lightly of doing good, imagining "A little will not affect me'; just as a water-jar is filled up by falling drops of rain, so also, the wise one is filled up with merit, by accumulating it little by little.

KafaTI 123³ buKÁlKb,IlHbg;nUvGMeBIGaRkk;TaMgLayecal[)an dUc CaBaNiCEdlmanRTBüeRcIn manKñatic eKcecjq¶ayBIpøÚvEdlman P½y nigdUcCabuKÁlEdlcg;)anCIvit ecosvagnUvfñaMBis y:agenaHÉg. The Word of the Doctrine

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KafaTI 124³ ebIdMe)AminmanelI)aTédeT buKÁlKb,Ikan;ykfñaMBisnwg )aTéd)an fñaMBisminGacRCabcUleTAdl;)aTéd EdlminmandMe)A)an y:agNamij )abk¾minmandl;GñkEdlmineFVI ¬)ab¦ k¾y:agdUecñaHEdr. Verse 124. If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.

KafaTI 125³ buKÁlNaRbTUsr:ayebotebon dl;GñkEdlminRbTUsr:ay CaGñkbrisuT§l¥ minmankielseRKOgkgVl; )abrEmgRtLb;mkrkbuKÁl BalenaHvij dUcCaFUlIl¥it²EdleK)acRcasxül; ¬rEmgrsat;mkrk xøÜnvij¦ y:agdUecñaHÉg. Verse 125. If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements, viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.

KafaTI 126³ BYkCnxøHEtgcUleTAkan;KP’ BYkCnEdlman)abkmµ rEmgeTAkan;nrk BYkCnEdlmankmµCaehtuénsuKti rEmgeTAkan; suKtisYK’ BYkCnEdlminmanGasvkiáelsrEmgbriniBVan. Verse 126. Some are reborn as human beings, the wicked are reborn in a place of continuous torment (niraya), the righteous 44

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go to the deva world, and those who are free from moral intoxicants (viz., the arahats) realize Nibbàna.

Chapter X: Daäða Vagga–The Rod or Punishment

KafaTI 127³ GñkeFIV)abkmµ eTaHbIrt;eKceTABYnenAelIGakaskþI enA nakNþalmhasmuRTkþI cUleTABYnenAkñúgrUgPñMkþI k¾enAEteKcminrYcBI )abkmµenaH)aneLIy eRBaHfa PUmiRbeTsEdlbuKÁlrt;eKceTABYnsm¶M enA edIm,I[rYcputBI)abkmµenaH R)akdCaminmanesaHeLIy.

KafaTI 129³ stVTaMgLay suT§Ettk;søútcMeBaHGaCJa suT§EtP½yxøac cMeBaHesckþIsøab;RKb;²Kña buKÁleFIVxøÜn[Ca]bmaehIy minKYrRbhar edayxøÜnÉg minKYreRbIGñkdéT[Rbhar ¬nUvstVdéT¦ eLIy.

Verse 127. Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.

KafaTI 128³ buKÁl)ab eTaHbIrt;eKceTAenAelIGakaskþI enAnakNþal mhasmuRTkþI rt;cUleTAenAkñúgrUgPñMkþI k¾minGacnwgrt;eKcputBImc©úraC KWesckþIsøab;)anEdr eRBaHfa PUmiRbeTsEdlbuKÁlsßitenAehIy mc©úraC minGacs®gÁúb)anenaH R)akdCaBMumanesaHeLIy. Verse 128. Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death.

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Verse 129. All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.

KafaTI 130³ stVTaMgLaysuT§Ettk;søútcMeBaHGaCJaRKb;²KñaTaMgGs; stVTaMgLaysuT§EtRsLaj;CIvitRKb;²KñaTaMgGs; buKÁleFIVxøÜn[Ca ]bmaehIy minKYrvayRbharedayxøÜnÉg minKYreRbIGñkdéT[vay Rbhar ¬stVdéT¦ eLIy. Verse 130. All are afraid of the stick, all hold their lives dear. Putting oneself in another's place, one should not beat or kill others.

KafaTI 131³ stVTaMgLayEdlekItmkehIy suT§EtR)afñacg;)annUv esckþIsux GñkNaEsVgrkesckþIsuxedIm,IxøÜn EteTAebotebondl;Gñk déTedayGaCJa GñkenaHlHelakenHeTAehIy nwgmin)annUvesckþIsux eLIy. 46

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Verse 131. He who seeks his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence.

KafaTI 135³ KgValeKaekogeKaTaMgLay eTAkan;TIeKacredayGaCJa KWdMbg b¤rMBat; y:agNamij CraKWesckþIRTuDeRTamRKaMRKa nigmc©úraC KWesckþIsøab; k¾ekogeTAnUvGayurbs;stVTaMgLay k¾y:agenaHÉg.

KafaTI 132³ stVTaMgLayEdlekItmkehIy suT§EtR)afñacg;)annUv esckþIsux GñkNaEsVgrkesckþIsuxedIm,IxøÜn minebotebonGñkdéT edayGaCJa GñkenaHlHelakenHeTAehIy rEmg)annUvesckþIsux. Verse 132. He who seeks his own happiness by not oppressing others, who also desire to have happiness, will find happiness in his next existence.

KafaTI 133³ GñkminRtUvniyayBaküGaRkk;nwgGñkNamYyeLIy Cn TaMgLayRtUvGñkniyaysþIfa[ehIy Kb,IniyaysþIfaRtLb;mkrkGñk vij eRBaHfa karniyayRbECgvasnaKñanaM[ekItTukç GaCJatbRtUv)an Føak;mkrkxøÜnGñkvij. Verse 133. Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.

KafaTI 134³ ebIsinCaGñkeFIVxøÜnmin[keRmIkjab;j½r dUcCarKaMgkMEbk EdleKe)aHecal Gñknu+HnwgCaGñk)andl;nUvRBHniBVan karniyayRbECgvasnanwgminmandl;GñkeLIy. Verse 134. If you can keep yourself calm and quiet like a broken gong which is no longer resonant, you are sure to realize Nibbàna, there will be no harshness in you. The Word of the Doctrine

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Verse 135. As with a stick the cowherd drives his cattle to the pasture, so also, Ageing and Death drive the life of beings.

KafaTI 136³ buKÁlBalKµanbBaØakMBugeFIVnUv)abkmµTaMgLay k¾enA EtmindwgxøÜn eKnwgekþARkhaydUcCaePøIgeqHeralral eRBaH)abkmµ TaMgLayrbs;xøÜn. Verse 136. A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.

KafaTI 137³ GñkNaRbTUsr:aykñúgCnTaMgLay EdlminRbTUsr:ay CaGñkminmanGaCJa edayGaCJa rEmgdl;nUvzan³10y:agNamYy y:ag qab;rh½s. Verse 137 He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences.

KafaTI 138/ 139/ 140³ buKÁlKb,Idl;nUvevTnay:agF¶n;1 esckþI vinasRTBü1 karEbkFøayénragkay1 GaBaFCaTm¶n;1 esckþI raymayéncitþ1 ]bsKÁKWRBHraCa1 karniyaymYlbgáac;y:agF¶n;1 48

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karGs;eTAénBYkjati1 karvinas)at;bg;nUvePaK³TaMgLay1 mü:ag eTot ePøIgéRBnwgeqHpÞHrbs;eK GñkenaHCaGñkmanbBaØaGn;fy eRBaH Tmøayragkay rEmgcUleTAkan;zannrk.

GaCJakñúgBYkstVEdlmanCIvitTaMgLay)anehIy buKÁlenaHeQµaHfa RBahµN_ buKÁlenaHeQµaHfa smN³ buKÁlenaH eQµaHfa Pikçú.

Verses 138, 139 & 140. He will be subject to severe pain, or impoverishment, or injury to the body (i.e., loss of limbs), or serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and serious accusations, or loss of relatives, or destruction of wealth, or the burning down of his houses by fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous suffering (niraya).

KafaTI 141³ kiriyaRbRBwtþPaBCaGñkGaRkatragkay1 CdaKWpñÜgsk; tabs1 Pk;1 karminbriePaK1 kiriyaedkenAelIEpndI1 karRbLak;RbLÚslabedayFUlI1 esckþIBüayamedayPaBCaGñkGgÁúy ecagehag1 ¬TaMgGs;enH¦ eFVIstVEdlmanesckþIsgS½yminTan;)an knøgputehIy [brisuT§BMu)aneLIy.

Verse 142. Though he is gaily decked, if he is calm, free from moral defilements, and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a bràhmaäa, a samaäa, and a bhikkhu.

KafaTI 143³ bursEdlhamnUvGkuslvitká³)anedayhiri manticnak; Nas;kñúgelak buKÁlNakMcat;nUvkaredklk; ¬Rbjab;¦ eRkakeLIg dUcCaesHEdll¥ xøacrMBat;min[b:HxøÜny:agenHÉg. Verse 143. Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.

Verse 141. Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt.

KafaTI 144³ GñkTaMgLaycUrmanesckþIBüayam manesckþItk;søút dUcCaesHEdll¥RtUvm©as;vayedayExStIehIy ¬mankarxñHExñgRbwgERbg¦ dUecñaHÉg GñkTaMgLaycUrRbkbRBmedaysT§a sIl viriy³ smaFi nigKuNeRKOgvinicä½yFm’ CaGñkmanviC¢a nigcrN³bribUN’ man stiKg;vgS nwglHnUvesckþITukç EdlmanRbmaNminticenH)an.

KafaTI 142³ ebIbuKÁls¥its¥agragkayehIy EtCaGñkEdls¶b;rm¶ab; Gb;rMxøÜn)anl¥ehIy eTogTat;mKÁpl CaGñkRbRBwtþRbesIr lHecal

Verse 144. Like a good horse stirred at a touch of the whip, be diligent and get alarmed by endless round of rebirths (i.e., saçsàra). By faith, morality, effort, concentration, discernment of the Dhamma, be endowed with knowledge and practice of

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morality, and with mindfulness, leave this immeasurable dukkha (of saçsàra) behind.

KafaTI 147³ GtþPaBragkay ¬mnusSeyIg¦ minmankartaMgenAyWn yUrCasßaBreLIy GñkcUrBicarNaemIlnUvGtþPaBenaH EdlkmµeFIV[ viciRtehIy CakayEdlRbkbedayEpødMe)ArlYy Edlq¥wg300kMNat; sageLIgehIy Carbs;ekþARkhayekItTukçeRcIn EdlBYkmhaCnnaMKña Kitdl;xøaMgNas;.

KafaTI 145³ FmµtaGñkERsEtg)acTwkbBa©ÚleTAkñúgERs CagRBYj EtgBt;RBYj[Rtg; CageQIEtgcaMgeQI[Rtg; GñkmanvtþRbtibtþil¥ EtgGb;rMxøÜn. Verse 145. Farmers channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves.

CMBUkTI 11³ CravKÁ

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Chapter XI: Jarà Vagga– Old Age

KafaTI 146³ kalebIelaksnñivasRtUvePøIgeqHCab;Canic© etIehtuGIVh+ñ )anCaBYknagTaMgGs;Kñamksb,ayrIkrayk¥akk¥ayy:agenH? BYknag TaMgGs;KñaRtUvesckþIggwtRKbsgát;ehIy cuHehtuGIV)anCaminxMEsVgrk BnøW ¬sRmab;km©at;nUvesckþIggwtenaHecj¦?. Verse 146. Why is there laughter? Why is there joy although (the world) is always burning? Shrouded in darkness why not seek the light?

Verse 147. Look at this dressed up body, a mass of sores, supported (by bones), sickly, a subject of many thoughts (of sensual desire). Indeed, that body is neither permanent nor enduring.

KafaTI 148³ rUbenHRKaMRKaRTuDeRTamehIy CaTIGaRs½yenAéneraK Carbs;EdlpuyrlYy kayrbs;xøÜnCarbs;Edls¥úyKYrex<ImreGIm nwg EbkFøay eRBaHfaCIvitmanesckþIsøab;enATIbMput. Verse 148: This body is worn out-with age, it is the seat of sickness, it is subject to decay. This putrid body disintegrates; life, indeed, ends in death.

KafaTI 149³ q¥wgTaMgLayÉNaEdleKecaledrdasehIy dUcCaEpø eXøakkñúgsarT³rdUv manBN’dUcBN’énstVRBab esckþIeRtkGrGIVh+ñ ¬nwgekItman¦ eRBaHeXIjq¥wgTaMgGs;enaH? Verse 149: Like gourds thrown away in autumn are these dovegrey bones; what pleasure is there in seeing them?

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KafaTI 150³ srIr³enHEdlkmµeFVI[CanKrénq¥wgTaMgLaymansac; nig QamCaeRKOgbUklab CaTIFøak;cuHénCra mrN³ karRbkan;xøÜn nigkar rmilKuN.

KafaTI 153³ tfaKtkalkMBugEtsVHEsVgrkCageFVIpÞH eBalKWtNða minTan;)anCYbRbTHenAeLIy )anvilvl;GenÞaleTAkan;sgSarvdþman CatiCaGenk karekIterOy²CaTukç.

Verse 150: This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited) decay and death, pride and detraction (of others' virtues and reputation).

Verse 153: I, who have been seeking the builder of this house (body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in saçsàra. To be born again and again is, indeed, dukkha!

KafaTI 151³ raCrfTaMgLayEdlviciRtl¥ EtgEtRKaMRKaRTuDeRTam eTA sUm,IsrIr³ragkayk¾dl;nUvkarcas;CraRKaMRKadUcKñaEdr cMENkFm’ rbs;sb,úrsTaMgLaymindl;nUvkarcas;CraRKaMRKa)aneLIy BYksb,úrsTaMgLayEtgRbwkSanwgBYksb,úrsTaMgLay. Verse 151: The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves.

KafaTI 152³ bursGñkmansut³tic KW)ansþab;mkticenH rEmgeTAdUc CaeKacas;EdleKQb;eRbIR)as;y:agenaHÉg sac;TaMgLayrbs;Gb,sutþbuKÁlenaHnwgrIkceRmIn EtbBaØarbs;eKKµan)anrIkceRmIneLIy. Verse 152: This man of little learning grows old like an ox; only his flesh grows but not his wisdom.

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KafaTI 154³ EnCageFVIpÞH¡ KWtNða eyIgrkGñkeXIjehIy GñknwgeFIV pÞH KWGtþPaBrbs;eyIgmin)aneToteLIy bgág;KWkielsesssl;TaMgLayrbs;Gñk eyIg)ankac;)ak;Gs;ehIy dMbUlpÞHKWGviC¢a eyIg)anerI ecalGs;ehIy citþrbs;eyIg)andl;nUvRBHniBVan EdlmansgçareTA R)asehIy )andl;ehIynUvkarGs;eTAéntNðaTaMgLay. Verse 154: Oh house-builder! You are seen, you shall build no house (for me) again. All your rafters are broken, your roof-tree is destroyed. My mind has reached the unconditioned (i.e., Nibbàna); the end of craving (Arahatta Phala) has been attained.

KafaTI 155³ buKÁlBalTaMgLayminRbRBwtþRBhµcriyFm’ min)anRTBü sm,tiþkñúgeBlEdlxøÜnenACakemøaHRkmuM ehIynwgekþARkhayesak 54

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sþay dUcCastVeRkolcas;Rkhl;RkhaykñúgPk;EdlKµanRtI y:agenaH Ég. Verse 155: They, who in youth have neither led the life of Purity nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.

KafaTI 156³ buKÁlBalTaMgLayminRbRBwtþRBhµcriyFm’ min)anRTBü sm,tiþkñúgeBlEdlxøÜnenACakemøaHRkmuM ehIynwgedkCBa¢wgnwkKitdl; RTBücas;TaMgLay dUcCakUnsrEdleK)aj;ecjBIFñÚ y:agenaHÉg. Verse 156: They, who in youth have neither led the Life of Purity nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.

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Chapter XII: Atta Vagga– The Self

KafaTI 157³ ebIbNÐitdwgfaxøÜnCaTIRslaj;ehIy RtUvEtxMEfrkSaxøÜn enaH[)anl¥ RtUvtmál;TukxøÜnkñúgv½yTaMgbINamYy. Verse 157: If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).

KafaTI 158³ bNÐitKYrtmál;xøÜnÉg[taMgenAkñúgKuNd¾smKYrCamunsin caMRbedAGñkdéTCaxageRkay nwgminlM)ak. Verse 158: One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.

KafaTI 159³ ebIbuKÁleRbonRbedAGñkdéTy:agNa k¾RtUveFVIxøÜny:agenaH Edr buKÁlGb;rMxøÜnÉg)anl¥ehIyeTIbRbedAGñkdéT elakfaxøÜnhñwg ehIyEdlbuKÁlTUnµan)anedaykRm. Verse 159: One should act as one teaches others; only with oneself thoroughly tamed should one tame others. To tame oneself is, indeed, difficult.

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KafaTI 160³ xøÜnCaTIBwgrbs;xøÜnÉg buKÁldéTetIGñkNahñ+nwgCaTI Bwg)an? buKÁlEdlGb;rMxøÜn)anl¥ehIy nwg)annUvTIBwgEdleK)aneday kRm.

Verse 163: It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good.

Verse 160: One indeed is ones own refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge (i.e., Arahatta Phala), which is so difficult to attain.

KafaTI 161³ )abEdlxøÜn)aneFVIehIyekItkñúgxøÜn manxøÜnCaEdnekIt rEmgjaMjIRKbsgát;nUvbuKÁlGñkmanbBaØaTn;exSay dUceBRCkat;EkvmuNIEdlekItBIfµ y:agenaHÉg. Verse 161: The evil done by oneself, arising in oneself, and caused by oneself, destroys the foolish one, just as a diamond grinds the rock from which it is formed.

KafaTI 162³ PaBCaGñkRTusþsIlhYskRmit RKbsgát; ¬GtþPaB¦ rbs; buKÁlNa dUcCavløiéRCrYbrwtB½n§edImsal³y:agenaHÉg buKÁlenaHeQµaH faeFVIxøÜn[dUcCaecarEdlR)afñanwgeFVIesckþIvinasdl;eKy:agenaHÉg. Verse 162: As the creeper (maluva) strangle the sal tree, so also, a really immoral person (overwhelmed by Craving) does to himself just what his enemy wishes him to do.

KafaTI 163³ kmµGaRkk;nigkmµ\tRbeyaCn_dl;xøÜn mnusSGaRkk;eFVI )anedaygay kmµNaCaRbeyaCn_pg l¥pg kmµenaHÉgeKeFIV)an edaykRmNas;. The Word of the Doctrine

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KafaTI 164³ buKÁlNamanbBaØaTn;exSay GaRs½yTidæid¾GaRkk; bdiesF ecalnUvBaküeRbonRbedArbs;RBHGriybuKÁlTaMgLay EdlCaRBHGrhnþq¶aycakBIswksRtUv rs;enARbkbedayFm’ buKÁlenaHekItmk edIm,Ismøab;xøÜnÉg dUcCaEpøbJsSIekItmkedIm,Ismøab;edImbJsSIy:ag dUecñaHÉg. Verse 164: The foolish man who, on account of his wrong views, scorns the teaching of homage-worthy Noble Ones (Ariyas) who live according to the Dhamma is like the bamboo which bears fruit for its own destruction.

KafaTI 165³ buKÁlNaeFVI)abedayxøÜnÉg buKÁlenaHrEmgesAhµg edayxøÜnÉg buKÁlNamineFVI)abedayxøÜnÉg buKÁlenaHnwgbrisuT§eday xøÜnÉg esckþIbrisuT§nigesckþIminbrisuT§CaerOgpÞal;xøÜn GñkdéTKb,I júaMgGñkdéT[brisuT§BMu)aneLIy. Verse 165: By oneself indeed is evil done and by oneself is one defiled; by oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another.

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KafaTI 166³ buKÁlminKYrjúaMgRbeyaCn_xøÜn[xUcxat eRBaHRbeyaCn_ rbs;GñkdéTCaeRcIneLIy )andwgc,as;nUvRbeyaCn_xøÜnehIy Kb,IxVl; xVaykñúgRbeyaCn_rbs;xøÜn.

KafaTI 168³ bBVCitminKYrRbmaTkñúgbiNÐ)aRtEdlxøÜneRkakeLIgQr caMTTYl buKÁlKYrRbRBwtþ[sucrit GñkRbRBwtþFm’CaRbRktIrEmgenA CasuxkñúgelakenHpg kñúgelakxagmuxpg.

Verse 166: For the sake of another's benefit, however great it may be, do not neglect one's own (moral) benefit. Clearly perceiving one's own benefit one should make every effort to attain it.

Verse 168: Do not neglect the duty of going on alms-round; observe proper practice (in going on alms-round). One who observes proper practice lives happily both in this world and in the next.

CMBUkTI 13³ elakvKÁ

KafaTI 169³ buKÁlKYrRbRBwtþFm’[sucrit minKYrRbRBwtþFm’enaH[ Tuc©rit GñkRbRBwtþFm’CaRbRktIrEmgenACasuxkñúgelakenH nigelak xagmux.

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Chapter XIII: Loka Vagga– The World

KafaTI 167³ buKÁlminKYresBnUvFm’d¾efakTab minKYrrs;enAeday esckþIRbmaT minKYresBnUvkaryl;xus minKYrCaenA[ceg¥ótelak eLIy. Verse 167: Do not follow ignoble ways, do not live in negligence, do not embrace wrong views, do not be the one to prolong saçsàra (lit., the world).

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Verse 169: Observe proper practice (in going on alms-round); do not observe improper practice. One who observes proper practice lives happily both in this world and in the next.

KafaTI 170³ esþcmc©úraCnwgmineXIjnUvbuKÁlEdlBicarNaeXIjc,as; nUvelakKWsgçar dUcCabuKÁlKb,IeXIjBBuHTwk ¬nig¦ dUcCabuKÁlKb,I eXIjnUvéf¶beNþIrkUny:agenaHÉg. Verse 170: If a man looks at the world (i.e., the five khandhas) in the same way as one looks at a bubble or a mirage, the King of Death will not find him.

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KafaTI 171³ GñkTaMgLaycUrmkemIlnUvelakKWGtþPaBenH Edl RtkaldUcCaraC EdlCaTICab;CMBak;énBYkCnBalTaMgLay EtminCaTI Cab;CMBak;énCnGñkdwgBit.

KafaTI 174³ stVelakenHdUcCamnusSxVak; enAkñúgelakenHmnusS ticnak;Nas;nwgyl;c,as;)an ticnak;Nas;nwg)aneTAdl;zansYK’ dUc CastVEdlCab;lb;rbs;nayRBan ticNas;nwgrYcputBIlb;)any:agenaHÉg.

Verse 171: Come, look at this world (i.e., the five khandhas), which is like an ornamented royal carriage. Fools flounder in this world of the khandhas, but the wise are not attached to it.

KafaTI 172³ GñkNaRbmaTehIykalBIeBlmun EteBlxageRkayeK minRbmaT GñkenaHnwgeFVIelakenH[PøsW Vag)an dUcCaRBHc½nÞrHputRsLHBIBBk bMPøWelak[PøWsVagRtcHRtcg;y:agenaHÉg. Verse 172: He, who has been formerly unmindful, but is mindful later on, lights up the world with the light of Magga Insight a; does the moon freed from clouds.

KafaTI 173³ GñkNalHecalnUv)abkmµEdlxøÜn)aneFVIrYcehIyeday kusl ¬KWGrhtþmKÁ¦ buKÁlenaHnwgjúaMgelakenH[PøWsVag)an dUcCa RBHc½nÞrHputRsLHBIBBk bMPøWelakenH[PøWsVagRtcHRtcg;y:agenaH Ég. Verse 173: He who overwhelms with good, the evil that he has done lights up this world (with the light of Magga Insight), as does the moon freed from clouds.

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Verse 174: Blind are the people of this world: only a few in this world see clearly (with Insight). Just as only a few birds escape from the net, so also, only a few get to the world of the devas, (and Nibbàna).

KafaTI 175³ hgSTaMgLayrEmgehIrtampøÚvénRBHGaTitü ÉGñkman bJT§iTaMgLayEtgehaHeTAtamGakasedaybJT§i GñkmanbBaØaTaMgLayQñHmarRBmTaMgvahn³)anehIy nwgecjcakelak)an. Verse 175: Swans travel in the sky; those with supernormal powers travel through space; the wise having conquered Màra together with his army, go out of this world (i.e. realize Nibbàna).

KafaTI 176³ )abEdlbuKÁlGñkknøgFm’y:agÉk ¬KWlHsc©³¦ ecal CaGñkniyaykuhk manbrelaklHecalehIyminKb,IeFVI minman esaHeLIy. Verse 176: For one who transgresses the Truth, and is given to lying, and who is unconcerned with the life hereafter, there is no evil that he dare not do. 62

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KafaTI 177³ BYkmnusSGñkkMNaj;nwgmin)aneTAkan;eTvelakeLIy BYkmnusSBalminsresIrTaneLIy ÉGñkR)aCJGnuemaTnanUvTan elak CaGñkmanesckIþsux eRBaHehtuEdl)anGnuemaTnaTanenaHÉg.

nagnwgnaMRBHBuT§Cam©as;GgÁenaH EdlCabuKÁlmaneKacrrkTIbMputKµan minmansøaksñamedaysøaksñamGIV)an?

Verse 177: Indeed, misers do not go to the abode of the devas; fools do not praise charity; but the wise rejoice in charity and so gain happiness in the life hereafter.

KafaTI 178³ esatabtþiplRbesIrCagÉkraCüelIEpndI CagkareTA kan;zansYK’ nigRbesIrCagGFibtIPaBenAkñúgelakTaMgmUl. Verse 178: Far better than sovereignty over the earth, or far better than going to the abodes of the devas, or far better than ruling supreme over the entire universe, is (the attainment of) Sotàpatti Fruition.

CMBUkTI 14³ BuT§vKÁ

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KafaTI 179³ kielsCatmanraK³CaedIm EdlRBHsmµasm<úT§GgÁÉNa )anQñHehIy RBHGgÁminRtLb;caj;vij kielstictYckñúgelaknwgeTA rkkielsCat EdlRBHsmµasm<úT§GgÁenaHQñHehIyBuM)aneLIy BYk The Word of the Doctrine

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Verse 179: The Buddha, whose conquest (of moral defilements) is complete, in whom there cannot arise any further defilements in this world, that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him'?

KafaTI 180³ tNðamanbNþajRCYtRCabcUleTAkñúgGarmµN_epSg² min mandl;RBHBuT§Cam©as;GgÁÉNa edIm,InaMeTAkñúgPBNa² BYknagnwgnaM RBHBuT§Cam©as;GgÁenaH EdlCabuKÁlmaneKacr ¬GarmµN_¦ rkTIbMput Kµan minmansøaksñam edaysøaksñamGIV)an? Verse 180: The Buddha, in whom there is no craving, which like a net would bring him back to any existence (in saçsàra), that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him?

KafaTI 181³ RBHsmµasm<úT§TaMgLayGgÁÉNa CaGñkR)aCJxVl;xVay kñúgQan eRtkGrkñúgFm’EdlcUleTAs¶b;rm¶ab;edayGMNacenkçmµ³ BYk eTvtanigmnusSTaMgLay EtgEtRsLaj;rab;GancMeBaHRBHsmµasm<úT§ TaMgLayGgÁenaH CaGñkmansti. Verse 181: The wise who practise jhàna concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements. Such wise and mindful ones, who truly comprehend the Four Noble Truths (i.e., Arahats and Buddhas) are held dear also by the devas. The Word of the Doctrine 64


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KafaTI 182³ kiriyaRtLb;)anGtþPaBCamnusSCakarRk karrs;enA rbs;stVTaMgLayCakarlM)ak kiriya)ansþab;nUvRBHsT§mµCakarRk kar ]btþieLIgénRBHBuT§TaMgLayCakarlM)ak.

bMeBjesckþIBüayamkñúgGFicitþ1 TaMgGs;enHCaBaküeRbonRbedAén RBHBuT§TaMgLay.

Verse 182: Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.

KafaTI 183³ kiriyamineFVInUv)abTaMgBYg kiriyabMeBjkusl kiriyaeFVI citþrbs;xøÜn[pUrpg; TaMgenHCaBaküeRbonRbedAénRBHBuT§TaMgLay. Verse 183: Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.

KafaTI 184³ GMNt;KWesckþIGt;Fn;Catb³Fm’d¾]tþm RBHBuT§RTg; Rtas;fa {RBHniBVanCaKuNCatid¾]tþm} GñkbYsEdlebotebonstVdéT smøab;stVdéTminEmnCabBVCit minEmnCasmN³eLIy. Verse 184: The best moral practice is patience and forbearance; "Nibbàna is Supreme", said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

KafaTI 185³ kiriyamintiHedol ¬GñkdéT¦1 kiriyasRgYmkñúg)atiemakç1 Pav³dwgRbmaNkñúgPtþahar1 TIedknigTIGgÁúyd¾s¶at;1 kiriya The Word of the Doctrine

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Verse 185: Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas.

KafaTI 186-187³ esckþIEq¥tq¥n;kñúgkamTaMgLayminman eRBaH khabN³Føak;mkbIdUcCaTwkePøóg kamTaMgLaymanrsCatiticNas; EtmanTukçeRcIn bNÐit)andwgc,as;y:agenHehIy elakmindl;nUvkar eRtkGrkñúgkamTaMgLay sUm,ICarbs;EdlCaTiBVk¾eday RBHsav½k rbs;RBHsmµasm<úT§CaGñkeRtkGrehIykñúgkarGs;eTAéntNða. Verses 186 & 187: Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha). Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e. Nibbàna).

KafaTI 188³ mnusSTaMgLaymancMnYneRcInRtUvP½yRKbsgát;ehIy EtgykPñMTaMgLayxøH éRBeQITaMgLayxøH GaramedImeQIEdlCa ectiyTaMgLayxøH eFVICaTIBwgTIrBJk. 66

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Verse 188: When threatened with danger, men go to many a refuge, to mountains and forests, to parks and gardens, and to sacred trees.

Verses 192: This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha.

KafaTI 189³ TIBwgEbbenHminEmnCaTIBwgd¾ekSm enHminEmnCaTIBwg d¾]tþm eRBaHbuKÁlGaRs½ynUvTIBwgnu+HehIy k¾minGacrYcputGMBIesckþI Tukç)aneLIy.

KafaTI 193³ buKÁlGaCaenyürk)anedaykRm bursGaCaenyüenaH minekItenAkñúgTITaMgBYgeLIy buKÁlGñkmanbBaØaekItenAkñúgRtkUlNa mYy RtkUlenaHnwg)andl;nUvesckþIsux.

Verse 189: But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.

Verse 193: It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.

KafaTI 190-191³ buKÁlNamYydl;nUvRBHBuT§ RBHFm’ nigRBHsgÇeFVI CaTIBwgCaTIrBJk nwgeXIjnUvGriysc©³TaMg 4 KW³ Tukç ehtunaM[ekItTukç esckþIrlt;Tukç nigmKÁmanGgÁ8 d¾RbesIr EdljúaMgstV[dl;nUvesckþI s¶b;énTukç KWRBHniBVanedaybBaØad¾RbéB. Verses 190 & 191: One, who takes refuge in the Buddha, the Dhamma and the Saægha, sees with Magga Insight the Four Noble Truths, viz., Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

KafaTI 192³ enHehIyCaTIBwgd¾ekSm enHehIyCaTIBwgd¾]tþmrbs; buKÁlenaH eRBaHbuKÁlGaRs½yéRtsrN³TaMgbIenHCaTIBwgehIy nwg )anrYcputGMBIesckþITukçTaMgBYg)an. The Word of the Doctrine

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KafaTI 194³ kiriya)anRtas;dwgénRBHBuT§TaMgLaynaMmknUvesckþI sux kiriyasEmþgnUvFm’rbs;sb,úrsnaMmknUvesckþIsux esckþIRBmeRBogKñarbs;sgÇ b¤BYkRkumnaMmknUvesckþIsux esckþIBüayamrbs; GñkEdlmanesckþIRBmeRBogKñanaMmknUvesckþIsux. Verse 194: Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

KafaTI 195³ GñkNak¾minGacrab;nvU buNürbs;GñkEdlbUCadl;buKÁl EdlKYrbUCa KWRBHBuT§nigsav½krbs;RBHBuT§TaMgLaypg CaGñkknøgnUv bbBa©Fm’eRKOgyWtyUr)anehIy CaGñkmanesckþIesakesA nigesckþI xSwkxSÜlGs;ehIy. 68

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Verse 195: He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.

KafaTI 198³ bNþaBYkmnusSEdlmanesckþIekþARkhay BYkeyIgrs; enA\tmanesckþIekþARkhay rs;enACasuxsb,ayRsYlhñ+ bNþaBYk mnusSEdlmanesckþIekþARkhay BYkeyIgrs;enA\tmanesckþIekþARkhay.

KafaTI 196³ buKÁlEdlbUCanUvbuKÁlEdlKYrbUCaTaMgenaH Edl)an briniBVaneTAehIy CaGñkminmanP½yGMBITINa² edaykarrab;viFINa mYyk¾eday fabuNüenHmanRbmaNb:ueNÑH.

Verse 198: Indeed we live very happily, in good health among the ailing; among men who are ailing we live in good health.

Verse 196: The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much.

KafaTI 199³ bNþaBYkmnusSEdlmanesckþIxVl;xVay BYkeyIg\tman esckþIxVl;xVay rs;enACasuxsb,ayRsYlhñ+ bNþaBYkmnusSEdlman esckþIxVl;xVay BYkeyIgrs;enA\tmanesckþIxVl;xVay.

CMBUkTI 15³ suxvKÁ

Verse 199: Indeed we live very happily, not striving (for sensual pleasures) among these who strive (for them); among those who strive (for them) we live without striving.

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Chapter XV: Sukha Vagga– Happiness

KafaTI 197³ bNþaBYkmnusSEdlmaneBorevranwgKña BYkeyIg\tman eBorevrars;enACasuxsb,ayRsYlhñ+ bNþamnusSEdlmaneBorevra nwgKña BYkeyIgrs;enA\tmaneBorevranwgKña. Verse 197: Indeed we live very happily, not hating anyone among those who hate; among men who hate we live without hating anyone. The Word of the Doctrine

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KafaTI 200³ kielseRKOgkgVl; minmandl;eyIgTaMgLayNa eyIg TaMgLayenaH rs;enACasuxsb,ayRsYlhñ+ eyIgTaMgLayCaGñkman bItiCaGahar bIdUceTvtaCan;GPsSr³y:agenaHÉg. Verse 200: Indeed we live very happily, without any anxiety (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (pìti) as our food.

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KafaTI 201³ GñkQñHrEmgCYbRbTHnUveBor Gñkcaj;EtgenACaTukç GñklHkarQñHcaj;)anehIys¶b;enACasux.

Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbàna is the greatest bliss.

Verse 201: Conquest begets enmity; the conquered live in misery; the peaceful live happily having renounced conquest and defeat.

KafaTI 202³ ePøIgesµIedayraK³minmaneLIy kMhusesµIedayeTas³ minmaneLIy esckþITukçesµIedayxn§minmaneLIy suxdéTeRkABI esckþIs¶b;minmaneLIy. Verse 202: There is no fire like passion; there is no evil like hatred; there is no ill like (the burden of) khandhas; there is no bliss that surpasses the Perfect Peace (i.e., Nibbàna).

KafaTI 203³ esckþIeRskXøanCaTukçy:agéRkElg sgçarTaMgLay mansPaBCaTukçéRkElg bNÐitdwgerOgenaHc,as;las;ehIy ¬eFIV[ Cak;c,as;nUvRBHniBVan¦ eRBaHRBHniBVanCabrmsux. Verse 203: Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbàna, the greatest bliss.

KafaTI 204³ karminmaneraKCalaPy:agRbesIr esckþIsenþastam mantam)anCaRTBüd¾RbesIr esckþIsñiT§sñalnwgKñaCajatid¾RbesIr RBH niBVanCabrmsux. The Word of the Doctrine

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KafaTI 205³ buKÁleRkbCBa¢k;nUvrsEdlekItBIvievk nigrsRBHniBVan EdlcUleTAs¶b;rm¶ab; eRkbCBa¢k;nUvrsbItiEdlekItBIFm’ CaGñkmin manesckþIRkhl;Rkhay minman)ab. Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbàna, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.

KafaTI 206³ kar)aneXIjnUvRBHGriybuKÁlTaMgLayCakarRbéB kar rs;enACamYy ¬RBHGriybuKÁlTaMgenaH¦ naMesckþIsuxmk[RKb;eBl RKb;evla buKÁlnwgmanesckþIsuxsb,ayCanic©nirnþr_)an eRBaHmin)an CYbRbTHnUvbuKÁlBalTaMgLay. Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.

KafaTI 207³ buKÁlEdledIrsmaKmCamYynwgBYkbuKÁlBal rEmg esakesAGs;kalCayUrGEgVg karenArYmCamYynwgbuKÁlBalTaMgLayCaehtunaM[ekItTukçRKb;eBlRKb;evla dUcCakarenArYmCamYynwg 72

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BYksRtUvy:agenaHÉg GñkR)aCJmankarenArYmKñaCasux bIdUcCasmaKm énBYkjatiTaMgLayy:agenaHEdr.

nUvGarmµN_EdlCaTIRsLaj; R)afñacMeBaHbuKÁlEdltamRbkbxøÜnkñúg erOgEdlminKYrRbkb.

Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.

Verse 209: He who does what should not be done and fails to do what should be done, who forsakes the noble aim of life (i. e., Morality, Concentration and Insight) and grasps at sensual pleasure, covets the benefits gained by those who exert themselves (in meditation).

KafaTI 208³ eRBaHehtuenaHehIy GñkTaMgLaycUresBKb;nwgGñkR)aCJ manbBaØa CaBhUsUtbuKÁl ehIymanRbRktIeFVIkargar mancriyavtþ RbesIr CaGriybuKÁlmanbBaØa Qøasvagévy:agenaH[)anCab; bIdUc CaRBHc½nÞKb;pøÚvénnkçtþbJkSy:agdUecñaHÉg. Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.

CMBUkTI 16 ³ biyvKÁ

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Chapter XVI: Piya Vagga–Affection

KafaTI 209³ buKÁlRbkbxøÜnkñúgerOgEdlminKYrRbkb ehIyminRbkb xøÜnkñúgerOgEdlKYrRbkb e)aHecalnUvrbs;EdlmanRbeyaCn_ kan;yk The Word of the Doctrine

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KafaTI 210³ buKÁlminKYrsmaKmCamYystVnigsgçarTaMgLay Edl CaTIRsLaj; ¬nig¦ minCaTIRsLaj;kñúgeBlNa²k¾eday eRBaHfakar mineXIjstVnigsgçarEdlCaTIRsLaj; nigkareXIjstVnigsgçarEdl minCaTIRsLaj; CaehtunaM[ekItTukç. Verse 210: Do not associate with those who are dear, and never with those who are not dear to you; not seeing the dear ones is painful, and seeing those who are not dear to you is also painful.

KafaTI 211³ eRBaHehtuenaH buKÁlminKYreFIVstVnigsgçar[CaTIRsLaj;eLIy eRBaHkarRBat;R)asGMBIstVnigsgçarEdlCaTIRsLaj; Ca karefakTab GarmµN_EdlCaTIeBjcitþnigminCaTIeBjcitþ minmandl; buKÁlTaMgLayNa buKÁlTaMgLayenaHk¾minmankielsCaeRKOgcg rwtEdr. 74

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Verse 211: Therefore, one should hold nothing dear; separation from the loved ones is painful; there are no fetters for those who do not love or hate.

KafaTI 215³ esckþIesakesAekItmkGMBIkam P½yekItmkGMBIkam esckþIesakesAminmandl;buKÁlEdlrYcputehIyGMBIkam P½ynwgman mkBINa)an?

KafaTI 212³ esckþIesakesAekItmkBIrbs;EdlCaTIRsLaj; P½y ekItGMBIrbs;EdlCaTIRsLaj; esckþIesakesAminmandl;buKÁlEdl rYcputBIrbs;EdlCaTIRsLaj; P½ynwgmanmkBINa)an? Verse 212: Affection begets sorrow, affection begets fear. For him who is free from affection there is no sorrow; how can there be fear for him?

KafaTI 213³ esckþIesakesAekItmkGMBIesckþIRsLaj; P½yekItmk GMBIRsLaj; esckþIesakesAminmandl;buKÁlEdlrYcputehIyBIesckþI RsLaj; P½ynwgmanmkBINa)an? Verse 213: Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?

KafaTI 214³ esckþIesakesAekItmkGMBIesckIþeRtkRtGal P½yekIt mkGMBIesckþIeRtkRtGal esckþIesakesAminmandl;buKÁlEdlrYcput ehIyBIesckþIeRtkRtGal P½ynwgmanmkBINa)an? Verse 214: Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?

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Verse 215: Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?

KafaTI 216³ esckþIesakesAekItmkGMBItNða P½yekItmkGMBItNða esckþIesakesAminmandl;buKÁlEdl)anrYcputehIyGMBItNða P½ynwg manmkBINa)an? Verse 216: Craving begets sorrow, craving begets fear. For him who is free from craving there is no sorrow; how can there be fear for him?

KafaTI 217³ nrCnrEmgeFIVbuKÁlEdldl;RBmehIyedaysIl nig TsSn³ CaGñktaMgenAkñúgFm’ manRbRktIniyayBaküBitRtg; eFIVkargar rbs;xøÜn[CaTIRsLaj;eBjcitþ. Verse 217: He who is endowed with Virtue, and Insight, who is established in the Dhamma, who has realized the Truth, and performs his own duties, is loved by all men.

KafaTI 218³ buKÁlNamanqnÞ³ekItehIykñúgRBHniBVanEdleKniyay R)ab;BMu)an Kb,ICaGñkmancitþ ¬mKÁcitþ plcitþ¦ Bal;RtUvehIykþI CaGñk 76

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CMBUkTI 17³ ekaFvKÁ

mancitþminCab;CMBak;kñúgkamTaMgLaykþI tfaKtehAbuKÁlenaHfa Ca GñkmanRkEseTAxagelI. Verse 218: He who has developed a desire for the Ineffable (i.e., Nibbàna), whose mind reaches the same, and is no longer attached to the sensual world (kàmaloka), is called one who is bound upstream (uddhaçsoto).

KafaTI 219³ BYkCnCajatimitþ b¤ekIøRmak;CaGñkmancitþl¥Cadl;Kñanwg Kña rEmgmancitþeRtkGrcMeBaHbursCajatimitþEdlRBat;R)asKñaGs; kalCayUrGEgVgmkehIy Edl)andl;ehIynUvsIrIsYsþI mkBIcm¶ay caMTTYlKñarak;Tak;y:agNamij. Verse 219: A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.

KafaTI 220³ buNüTaMgLayk¾rEmgrg;caMTTYlCnGñk)aneFIVbuNüTuk ehIy lHelakenHeTAkan;elakxagnay dUcCaeKrg;caMTTYljatimiRt EdlRsLaj;Kña )anmkdl;ehIyy:agenaHÉg. Verse 220: In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.

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Chapter XVII: Kodha Vagga– Anger

KafaTI 221³ buKÁlKb,IlHnUvesckþIeRkaF Kb,IlHnUvkarRbkan;xøÜn Kb,IknøgnUvsMeyaCn³TaMgBYgecalecj esckþITukçTaMgLaynwgminmk tambuKÁlTaMgenaH EdlCaGñkminCab;CMBak;kñúgnamnigrUb CaGñkminman kielseRKOgkgVl;. Verse 221: Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements.

KafaTI 222³ nrCnNahamnUvesckþIeRkaF EdlekIteLIgehIy)an dUcCanaysarfIbBaÄb;rfEdlkMBugEteq<aHeTAmuxy:agenaHÉg tfaKt ehAnrCnenaHfa CasarfI CneRkABIenHRKan;EtCaGñkkan;nUvExSbegðór bu:eNÑaHÉg. Verse 222: He who restrains his rising anger as a skilful charioteer checks a speeding chariot - him I call a true charioteer; other charioteers only hold the reins.

KafaTI 223³ buKÁlKb,IQñHmnusSeRkaFxwgedaykarmineRkaFxwgtb Kb,IQñHmnusSminl¥edayesckþIl¥ Kb,IQñHmnusSkMNaj;sµÚredaykar [Tan Kb,IQñHmnusSniyayBaküminBitedayniyayBaküBit. 78

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Verse 223: Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

and paññà), and who have their mind directed towards Nibbàna, moral intoxicants become extinct.

KafaTI 224³ buKÁlKb,IeBalBaküBitRtg; kMuKb,IeRkaFxwgeLIy eTaH eKsuMnUvvtßútictYck¾RtUv[vtßútictYceTAeKEdr buKÁlniwgeTAkñúgsMNak;én eTvtaTaMgLay)an k¾edaysarzan³3 y:agenaHÉg. Verse 224. One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three one may go to the world of the devas.

KafaTI 225³ CnTaMgLayNaCamunI minebotebonGñkdéT sRgYm ehIyedaykayCaedImCanic© CnTaMgLayenaHnwgeTAkan;TIsßanEdl minecHERbRbYl EdlCaTIsßanmnusSTaMgLayeTAehIyminecHesak esA. Verse 225: The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbàna, where there is no sorrow.

KafaTI 226³ Gasv³TaMgLayrbs;buKÁlEdlPJak;eLIgRKb;eBlevla CaGñksikSaTaMgyb;TaMgéf¶ mancitþbeg¥ancUleTArkRBHniBVan nwgdl;nUv kartaMgenABuM)aneLIy. Verse 226: In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sìla, samàdhi The Word of the Doctrine

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KafaTI 227³ Gtul³ ninÞa nigsresIrenHCaerOgcas;manyUrNas;mk ehIy erOgnu+HminEmndUcCamanenAkñúgéf¶enHk¾eT buKÁlTaMgLayxøHninÞa dl;buKÁlEdlGgÁúyenAes¶ómk¾man BYkxøHninÞadl;buKÁlniyayeRcInk¾ man BYkxøHninÞadl;buKÁlEdlniyaylµmsmKYrk¾man buKÁlEdlminRtUv eKninÞaminmankñúgelak. Verse 227: It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.

KafaTI 228³ buKÁlEdlRtUveKninÞaehIyEtmçag b¤eKsresIrehIyEt mçagminEdlmaneLIykñúgGtItkal nwgminmankñúgGnatKtkalpg minmankñúgbc©úb,nñkalenHpg. Verse 228: There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.

KafaTI 229-230³ ebIviBaØÚCnBicarNaCaerogral;éf¶ eBalsresIrnUv buKÁlNaEdlCaGñkRbRBwtþmin[xatExSry³ CaGñkmanbBaØa CaGñktaMg P¢ab;edaybBaØanigsIl GñkNahñ+smKYrnwgninÞabuKÁlenaH CaGñkeRbob 80

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dUcCadMumasCm<ÚnuT sUm,IBYkeTvtak¾sresIrbuKÁlenaHEdr RBhµk¾sresIr GñkenaHEdr.

KafaTI 234³ GñkmanbBaØaTaMgLaysRgYmehIyedaykay mYyeTot sRgYmehIyedayvaca GñkmanbBaØaTaMgLaysRgYmehIyeday citþ GñkmanbBaØaTaMgGs;enaH eQµaHfaCaGñksRgYml¥RbéBehIy.

Verses 229 & 230: If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledgc and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.

Verse 234: The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.

KafaTI 231³ buKÁlKb,IrkSakarkeRmIkénkay Kb,ICaGñksRgYmehIy edaykay Kb,IlHkayTuc©ritecj ehIyRbRBwtþsucritedaykay.

CMBUkTI 18³ mlvKÁ

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Chapter XVIII: Mala Vagga– Impurities or Taints

Verse 231: Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.

KafaTI 232³ buKÁlKb,IrkSakarkeRmIkénvaca Kb,ICaGñksRgYmehIy edayvaca Kb,IlHvcITuc©ritecj ehIyRbRBwtþGMeBIl¥edayvaca. Verse 232: Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.

KafaTI 233³ buKÁlKb,IrkSakarkeRmIkéncitþ Kb,ICaGñksRgYmehIy edaycitþ Kb,IlHmenaTuc©rit ehIyRbRBwtþsucritedaycitþ. Verse 233: Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.

KafaTI 235³ xøÜnGñkkñúgkal\LÚvenHCabuKÁleRbobdUcsøwkeQITuMman BN’elOg bursCabeRmIénymraCKWmrN³ k¾R)akddl;GñkehIy Gñk CabuKÁlsßitenAkñúgRbFanénesckþIsabsUnü es,ógKWkuslrbs;Gñk esatk¾Kµan. Verse 235: You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet), you have no provisions (for the journey).

KafaTI 236³ GñkcUreFIVnUvTIBwgénxøÜncuH cUrtaMgBüayamrYtrH cUrCa GñkQøas ¬kMuCamnusSl¶g;exøAeLIy¦ GñkkaleFIVy:agenHnwgCabuKÁl The Word of the Doctrine

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manmnÞil ¬manraK³CaedIm¦ x©at;ecjminmaneRKOgBUnKWkielsehIy nwgdl;nUvGriyPUmid¾CaTiBV.

KafaTI 239³ GñkmanR)aCJaKYrkm©at;mnÞilrbs;xøÜnkñúgxN³² bnþicmþg ²edaylMdab;eTA dUcCagmasEdlCRmHsñwménmasR)ak;dUecñaHÉg.

Verse 236: Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you shall enter the abodes of the Ariyas (i.e., Suddhavasa brahma realm).

Verse 239: By degrees, little by little, from moment to moment a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.

KafaTI 237³ xøÜnGñkkñúgkal\LÚvenHCabuKÁlmanv½ycUldl;CraehIy CaGñkCitnwgeTAkan;sMNak;énymraCehIy TIGaRs½yrbs;Gñkk¾min maneTot es,ógKWkuslrbs;Gñkesatk¾KµanEdr. Verse 237: Now you are of advanced age; you are going to the presence of the King of Death and you cannot stop on the way; (yet) you have no provisions (for the journey).

KafaTI 238³ GñkcUreFIVnUvTIBwgénxøÜncuH cUrtaMgBüayamrUtrH cUrCa GñkQøas ¬kMuCamnusSl¶g;exøAeLIy¦ GñkkaleFIVy:agenHehIy nwgCa mnusSmanmnÞil ¬manraK³CaedIm¦ x©at;ecjminmaneRKOgBUn KWkiels ehIynwgmincUleTAdl;CatinigCra teTAeToteLIy. Verse 238: Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you will no longer be subject to rebirth and decay.

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KafaTI 240³ mnÞilEdltaMgeLIgGMBIEdk ecjmkGMBIEdk RtLb;suI EdkdEdlenaHvijy:agNamij GMeBITaMgLayEdltaMgeLIgxagkñúgxøÜn rEmgdwknaMnUvbuKÁlGñkRbRBwtþknøgnUvR)aCJa CaeRKOgBicarNanUvbc©½y ehIybriePaKeRbIR)as;enaH [eTAkan;TuKÁtiPBk¾y:agenaHÉg. Verse 240: Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).

KafaTI 241³ mnþTaMgLaymankarminsVaFüayCamnÞil pÞHsEm,g TaMgLaymankarmintaMgenACasßaBrCamnÞil karx¢ilRcGUsCamnÞilén vNѳKWBN’sm,úr esckþIRbmaTCamnÞilrbs;GñkrkSa. Verse 241: Non-recitation is the taint of learning; nonmaintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint of one who keeps watch.

KafaTI 242³ karRbRBwtþTuc©ritCamnÞilrbs;®sþI esckþIkMNaj;CamnÞil rbs;Gñk[ )abFm’TaMgLayCamnÞilkñúgelakenH nigelakxagmux. 84

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Verse 242: Sexual misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are indeed taints in this world as well as in the next.

KafaTI 246-247³ nrCnNamYyeFIVstVmanCIvit[Føak;cuH1 niyay kuhk1 kan;ykrbs;EdleKmin)an[kñúgelak1 dl;nUvPriyaGñkdéT 1 mYyeTot nrCnNamYyRbRBwtþerOy²nUvkarpwksuranigemr½y GñkenaH eQµaHfa CIkrMelIgmUlKWbJsKl;rbs;xøÜnenAkñúgelakenHEtmþg.

KafaTI 243³ tfaKtnwgR)ab;nUvmnÞilEdléRkElgCagmnÞilenaH GviC¢aKWCamnÞild¾éRkElg mñalPikçúTaMgLay¡ GñkTaMgLaycUrlHnUv mnÞilenaHecjehIy nwgCaGñkKµanmnÞil. Verse 243: A taint worse than these is ignorance (of the Truth), which is the greatest of taints. O bhikkhus, abandon this taint and be taintless.

KafaTI 244³ FmµtabuKÁlEdlminmanhiri køahandUcCaEk¥k manRbRktI km©at;KuNGñkdéT RbRBwtþeTAedIm,Iykmuxmat; GYtvaybJkBar esAhµg ehIyrs;enAy:agRsYl. Verse 244: Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, aggressive and corrupt.

KafaTI 245³ GñkEdlmanhirimanRbRktIEsVgrkEtkmµl¥brisuT§Canic© minrYjra minEmnCaGñkRkGWtRkTmvaybJk manCIvitrs;enAbrisuT§ yl; eXIjrs;enAy:aglM)ak. Verse 245: Life is hard for one with a sense of shame, who always seeks purity, who is free from attachment, who is modest and who sees clearly what is proper livelihood.

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Verses 246 & 247: He who destroys life, tells lies, takes what is not given him, commits adultery and takes intoxicating drinks, digs up his own roots even in this very life.

KafaTI 248³ Enbursd¾ceRmIn¡ GñkcUryl;y:agenHfa )abFm’TaMgLay KW³ elaP³ nigeTas³minEmnCaFm’EdlGñkmin)ansRgYmehIy kMuebotebonjaMjIrUbGñkedIm,IesckþITukçGs;kalCayUrGEgVgeLIy. Verse 248: Know this, O man! Not restraining oneself is evil; do not let greed and ill will subject you to prolonged misery.

KafaTI 249³ CnEtg[TantamsT§a tamesckþIRCHføa GñkNaCaGñk xµÚrmuxGwmeGon eRBaHTwknig)ayrbs;GñkdéTenaH CnenaHnwgmin)an seRmcnUvsmaFiTaMgeBléf¶TaMgeBlyb;eLIy. Verse 249: People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samàdhi) by day or by night.

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KafaTI 250³ mgáúPaBKWPaBCaGñkeGonxµasenaH CnNamYy)anCIkrMelIg[Gs;bJsKl;ehIy dkecjGs;ehIy GñkenaHÉgnwg)anseRmc nUvsmaFiTaMgeBléf¶TaMgeBlyb;.

KafaTI 253³ Gasv³TaMgLaynwgceRmIneLIgdl;buKÁlenaH EdlCa GñkcaMemIlEteTasrbs;GñkdéT caMcab;kMhusrbs;GñkdéTCanic© buKÁl enaHCaGñkXøatcakq¶ayBIkarGs;eTAénGasv³.

Verse 250: He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samàdhi) by day or by night.

Verse 253: In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (àsavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).

KafaTI 251³ ePøIgesµIedayraK³minmaneLIy Gñkcab;P¢ab;[esµInwg eTas³minmaneLIy bNþajesµIedayemah³minman sÞwgesµIedaytNða minmaneLIy. Verse 251: There is no fire like passion, there is no grip like ill will, there is no net like ignorance, there is no river like craving.

KafaTI 252³ eTasGñkdéTemIleXIj)anedaygay ÉeTasrbs;xøÜn ÉgvijemIleXIjedaylM)ak eRBaHfabuKÁlenaHrEmgTmøak;eTasdl; CndéT dUcCaeK)acGgáamRcasxül;y:agenaHÉg EtbuKÁlenaHbiT)aMg eTasrbs;xøÜn ¬min[GñkdéTeXIj¦ dUcRBanéRBbiT)aMgragkayeday eRKOgbiT)aMgy:agenaHÉg. Verse 252: It is easy to see the faults of others, but difficult to see one's own. A man broadcasts the fault; of others like winnowing chaff in the wind, but hides his own faults as a crafty fowler covers himself. The Word of the Doctrine

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KafaTI 254³ sñamKMnUselIGakasminman smN³xageRkAminman BYkstVCaGñkeRtkGry:agéRkElgkñúgFm’eRKOgyWtyUr tfaKtTaMgLayminmanFm’EdlCaeRKOgyWtyUreLIy. Verse 254: In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samaäa). All beings take delight in fetters (i.e., craving, pride and wrong view) that prolong saçsàra; all the Buddhas are free from these fetters.

KafaTI 255³ sñamKMnUselIGakasminman smN³xageRkAminman sgçarTaMgLayeQµaHfaCarbs;eTogminman kielsEdlCaeRKOgRcbUkRcbl;minmandl;RBHBuT§TaMgLayeLIy. Verse 255: In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samaäa). There is no conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride and wrong view).

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CMBUkTI 19³ FmµdævKÁ Chapter XIX: Dhammaååtha Vagga– The Righteous

Verse 258: He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man’.

KafaTI 256³ buKÁlmineQµaHfaCaGñktaMgenAkñúgFm’)an eRBaHehtu Edlkat;esckþIedaykarminRtUvRtwm cMENkÉbuKÁlNaCabNÐitvinicä½y erOgTaMgBIry:agKW³ erOgEdlBitnigerOgEdlminBit.

KafaTI 259³ buKÁlmineQµaHfa {CaGñkRTRTg;RBHFm’} eRBaHehtuEdl niyayeRcIn cMENkÉbuKÁlNasþab;Fm’tictYceT ehIyeXIjFm’eday namkay buKÁlNaminemIlgayRBHFm’ buKÁlenaHÉg {CaGñkRTRTg; RBHFm’ }.

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Verse 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.

KafaTI 257³ CnCabNÐitCaGñktaMgenAkñúgFm’)an eRBaHehtuEdlkat; esckþIedaykarRtUvRtwm edayesckþIeTogRtg;RbkbedayFm’ tamsm KYrdl; ¬eTas¦ buKÁlenaHCaGñkmanbBaØa rkSaFm’ tfaKt[eQµaHfa CaGñktaMgenAkñúgFm’. Verse 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called one who abides by the law (dhammattho).

KafaTI 258³ buKÁlmineQµaHfaCabNÐit eRBaHehtuEtniyaysþIeRcIn ¬cMENk¦ GñkEdlmanesckþIekSmkSanþ BMumaneBorevra \tmanP½y tfaKtehAfa {bNÐit}. The Word of the Doctrine

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Verse 259. He is not "one versed in the Dhamma (Dhammadhara)" just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, "one versed in the Dhamma."

KafaTI 260³ buKÁlmineQµaHfaRBHefr³ eRBaHmansk;sáÚvduHenAelI sirsa GñkEdlmanv½ycas;hYseTAehIy tfaKt[eQµaHfa {cas; TeT² }. Verse 260. He is not a thera just because his head is grey; he who is ripe only in years is called "one grown old in vain."

KafaTI 261³ GñkNamansc©³Fm’ karminebotebon karsRgYmnig karGb;rM buKÁlenaHÉgCaGñkmanmnÞilx©at;ecjehIy CaGñkmanbBaØa tfaKt[eQµaHfaRBHefr³. Verse 261. Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who 90

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restrains his senses and has rid himself of moral defilements is indeed called a thera.

KafaTI 265³ GñkNamYyjúaMg)abtUc b¤FM[s¶b;cuH edayRbkarTaMgBYg)an buKÁlenaH tfaKt[eQµaHfasmN³eRBaHjúaMg)abTaMgBYg[ s¶b;rm¶ab;)anehIy.

KafaTI 262³ buKÁlEdlmancitþRcENn manesckþIkMNaj; GYtGag nwgeQµaHfaCamnusSl¥ eRBaHniyayBaküBieraH b¤ eRBaHPaBCaGñkman sm,úrkayl¥min)aneLIy. Verse 262. Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.

KafaTI 263³ eTasTaMg 3 y:ag manesckþIRcENnCaedIm buKÁlNa mYy)anCIkrMelIgkat;pþac; eFIV[manbJsdac;Gs;ehIy buKÁlenaHCaGñk maneTas³)anx©at;ecjehIy manbBaØatfaKt[eQµaHfa CaGñkmanrUb l¥. Verse 263. A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.

KafaTI 264³ buKÁlEdlminmanvtþRbtibtþi niyaymineTogRtg; min eQµaHfasmN³eRBaHekarsk;eT GñkEdlRbkbedayesckþIR)afña nig karcg;)anminecHGs; etInwgeQµaHfa smN³y:agNa)an? Verse 264. Not by a shaven head does a man become a samaäa, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samaäa?

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Verse 265. He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.

KafaTI 266³ buKÁleQµaHfa CaPikçúeRBaHehtuEtsuMGñkdéTk¾minEmn Edr buKÁlsmaTanFm’CaBisnwgeQµaHfa CaPikçúeRBaHehtubu:eNÑaHk¾min EmnEdr. Verse 266. He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith which is not in conformity with the Dhamma.

KafaTI 267³ ÉbuKÁlNakñúgsasnaenHlHbuNünig)ab)anehIy Ca GñkRbRBwtþRbesIr edIrBicarNakñúgelak Gñknu+HeQµaHfaPikçú. Verse 267. In this world, he who lays aside both good and evil, who leads the life of purity, and lives meditating on the khandha aggregates is indeed called a bhikkhu.

KafaTI 268-269³ buKÁll¶g;exøAmindwgc,as; mineQµaHfamunIeRBaH RKan;EtenAes¶óm ÉbuKÁlNaCabNÐitkan;ykFm’d¾RbesIr dUceKkan; CBa¢Igføwg lH)abecalGs; buKÁlenaHeQµaHfamunIeRBaHehtuenaH Gñk Edldwgxn§TaMgBIrkñúgelak eQµaHfamunIeRBaHehtudwgenaH. 92

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គថធមមបទ Verses 268 & 269: Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil. For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.

KafaTI 270³ buKÁlmineQµaHfa Griy³eRBaHehtuEdlebotebonstV TaMgLay buKÁlEdleQµaHfa Griy³eRBaHehtuEdlmin)anebotebon stVTaMgBYg. Verse 270: He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.

KafaTI 271-272³ PikçúEdlminTan;)andl;nUvkarGs;eTAénGasv³ kMu Tan;sgÇwmTukfa GatµaGjBal;RtUvnUvenkçmµsuxEdlbufuC¢nesBmin)an ehIy edayKuNKWsIlnigvtþ b¤edayPaBCaGñksþab;mkeRcIn edaykar eFIVsmaFi b¤k¾edayPaBCaGñkenAkñúgesnasn³d¾s¶at;. Verses 271 & 272. Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself, "I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas )," should the bhikkhu, rest content without attaining the extinction of moral intoxicants (àsavas) [i.e., without attaining arahatship].

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Chapter XX: Magga Vagga– The Path or The Way

KafaTI 273³ pøÚvEdlRbkbedayGgÁ 8 RbesIrCagpøÚvTaMgLay bT TaMgbYn ¬Griysc©³¦ RbesIrCagsc©³TaMgLay viraKFm’RbesIrCagFm’ TaMgLay RBHtfaKt RBHGgÁmanRBHckçúRbesIrCagstVeCIgBIrTaMgLay. Verse 273. Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbàna) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.

KafaTI 274³ pøÚvenaHbu:eNÑaHÉg edIm,IesckþIbrisuT§énjaNTsSn³ pøÚv epSgeRkABIenHminmaneLIy eRBaHehtuenaH GñkTaMgLaycUredIreTA tampøÚvnu+HcuH EdlCaTIjúaMgmarnigesnamar[vegVg. Verse 274. This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Màra.

KafaTI 275³ GñkTaMgLayeFIVdMeNIreTAtampøÚvnu+HehIy nwgeFIVnUvTI bMputénTukç)an tfaKt)ansÁal;pøÚvEdlCaTIkm©at;ecjnUvkUnsrehIy eTIbR)ab;dl;GñkTaMgLay. 94

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Verse 275. Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.

Verse 278. "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i. e., the khandhas). This is the Path to Purity.

KafaTI 276³ GñkTaMgLayKb,IeFIVnUvesckþIBüayameRKOgdutkMeLac kiels ¬eRBaH¦ RBHtfaKtTaMgLayRKan;EtCaGñkbgðajpøÚv[ CnTaMg LayEdleFIVdMeNIreTAehIy BicarNaCaRbRktIrEmgrYcputBIcMNg rbs;mar)an. Verse 276. You yourselves should make the effort; the Tathàgatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Màra.

KafaTI 277³ eBlNabNÐitBicarNaeXIjc,as;edaybBaØafa {sgçar TaMgLayTaMgBYgCarbs;mineTotTat;} eBlenaHnwgenOyNaykñúg esckþITukç nu+HehIyKWCapøÚvénesckþIbrisuT§. Verse 277. "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha, (i.e., the khandhas). This is the Path to Purity.

KafaTI 278³ eBlNabNiÐtBicarNaeXIjc,as;edaybBaØafa {sgçar TaMgLayTaMgBYgCaTukç} eBlenaHnwgenOyNaykñúgesckþITukç nu+HehIy KWCapøÚvénesckþIbrisuT§. The Word of the Doctrine

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KafaTI 279³ eBlNabNÐitBicarNaeXIjc,as;edaybBaØafa {Fm’ TaMgLayTaMgBYgCarbs;GntþaminEmnxøÜnR)aN} eBlenaHnwgenOy NaykñúgesckþITukç nu+HehIyKWCapøÚvénesckþIbrisuT§. Verse 279. "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i. e., the khandhas). This is the Path to Purity.

KafaTI 280³ buKÁlenAkemøaHmankmøaMg EtminBüayamenAkñúgeBlEdl RtUvBüayam )ancUldl;PaBCaGñkx¢ilRcGUs mancitþRtiHriHFøak;cuH ehIy x¢ilRcGUsnwgmin)anCYbRbTHnUvpøÚvénbBaØaeLIy. Verse 280. The idler who does not strive when he should be striving, who though young and strong is given to idleness, whose thoughts are weak and wandering, will not attain Magga Insight which can only be perceived by wisdom.

KafaTI 281³ buKÁlmanRbRktIrkSavaca sRgYmehIyedaycitþ nigmin KYreFIVGkusledaykay Kb,IjúaMgkmµbfTaMg 3 RbkarenH[)anbrisuT§ l¥ Kb,IeRtkGrnwgpøÚvEdlGñkEsVgrkKuN)anRbkasehIy. Verse 281. One should be careful in speech, be well-restrained in mind, and physically, too, one should do no evil. One should purify these three courses of action and accomplish the practice of the Path of Eight Constituents made known by the Buddhas. 96

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KafaTI 282³ bBaØaekIteLIgeRBaHkarRbkbBit karGs;énbBaØaeRBaH karminRbkb bNÐitsÁal;pøÚvTaMgBIry:ag ¬KWpøÚv¦ énesckþIceRmIn nig esckþIvinasenaHehIy Kb,Itmál;xøÜnedayehtuEdlbBaØanwgekIteLIg )an.

Verse 284. So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother.

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

KafaTI 283³ GñkTaMgLaycUrkat;kielsdUcCaedImeQI EtkMunaMKñakat; edImeQI eRBaHP½yrEmgekItmkBIkielsbIdUcCaedImeQI mñalPikçúTaMg Lay¡ GñkTaMgLaycUrkat;kielsdUcCaéRBeQI nigkielsdUcCaBYk edImeQIenAkñúgéRBecj ehIyCaGñkminmankiels. Verse 283. O bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving.

KafaTI 284³ kielsdUcCaedImeQIEdlenAkñúgéRB eTaHbIdUcCamantic tYck¾edayrbs;buKÁlminTan;dac;xatGs;RsLH kñúgBYknarITaMgLay drabNa buKÁlenaHeRbobbIdUcCakUneKaEdlenAe)AedaH mancitþbdiBT§Cab;kñúgemrbs;vadrabenaHEdr. The Word of the Doctrine

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KafaTI 285³ cUrkat;ecalnUvesckþIesñharbs;xøÜnecj dUcCabuKÁldk páaQUkEdlekItkñúgsarTsm½yedayédy:agenaHÉg cUrceRmInpøÚvEdl snþiEtmü:agbu:eNÑaH eRBaHniBVan RBHsuKtRTg;Rtas;sEmþgTukehIy. Verse 285. Cut off your craving as one plucks an autumn lily with the hand. Nibbàna has been expounded on by the Buddha; cultivate that Path which leads to it.

KafaTI 286³ buKÁlBalEtgKitfa {GatµaGjnwgQb;enAGaRs½ykñúg TIsßanenHrhUtGs;rdUvePøóg nwgenAsMNak;kñúgTIsßanenHkñúgrdUvrga nig rdUvekþAenH} eKmindwgesckþIGnþray ¬EdlekItmandl;xøÚn¦ eLIy. Verse 286. "Here will I live in the rainy season; here will I live in the cold season and the hot season", so imagines the fool, not realizing the danger (of approaching death).

KafaTI 287³ mc©úraCKWesckþIsøab;GUsykbuKÁlEdlRsvwgkñúgbuRt nig bsustV CaGñkmancitþCab;CMBak;kñgú GarmµN_epSg²enaHeTA dUcCaTwk CMnn;d¾FMkYcnaMykGñkRsukEdledklk;eTAy:agenaHÉg. Verse 287. The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood. 98

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KafaTI 288³ bNÐitRCabnUvGMNacénesckþIenHfa buRtTaMgLayman edIm,IkarBarmc©úraCmin)aneLIy bitak¾karBarmin)an sUm,IEtBYkmiRt sMLaj;k¾karBarmc©úraCmin)andUcKñaEdr.

Verse 290. If by giving up small pleasures great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) greet happiness.

Verse 288. Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.

KafaTI 289³ ebIbuKÁlRtUvmc©úraCRKbsgát;ehIy karkarBarkñúgBYkjati TaMgLayminmaneLIy dUecñHehIyKb,ICaGñksRgYmkñúgsIl ehIyRbjab;Rbjal;CRmHpøÚveTAkan;RBHniBVan[)anbrisuT§l¥. Verse 289. Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbàna.

CMBUkTI 21 ³ bkiNÑkvKÁ

KafaTI 291³ buKÁlNaR)afñaesckþIsuxedIm,IxøÜn edaykareFIVesckþITukç [ekItmandl;GñkdéT buKÁlenaHRcbUkRcbl;ehIyedayeRKOgRcbUk Rcbl;KWeBorevra nigmin)anrYcputGMBIeBorevraeLIy. Verse 291. He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity.

KafaTI 292³ PikçúlHbg;ecalnUvkic©EdlxøÜnRtUveFIV EtRtLb;CaeTAeFIV kic©EdlxøÜnminRtUveFIVeTAvij Gasv³TaMgLayrEmgceRmIndl;PikçúTaMgLayenaH EdlCaGñkmanmanH dUcCaedImbbusEdleKelIkeLIgehIy CaGñkRbmaT.

Chapter XXI: Pakiääaka Vagga– Miscellaneous

Verse 292 In those who leave undone what should indeed be done but do what should not be done, who are conceited and unmindful, moral intoxicants increase.

KafaTI 290³ ebIbuKÁleXIjesckþIsuxd¾FMTUlay eRBaHlHbg;esckþI suxd¾tUc GñkmanbBaØakaleXIjesckþIsuxd¾FMTUlay Kb,IlHbg;ecal nUvesckþIsuxd¾tUcecj¬eTIb)anCYbRbTHnUvesckþIsuxd¾FMTUlay)an¦.

KafaTI 293³ stiEdlRbRBwtþeTAkñúgkay PikçúTaMgLayNa)anR)arB§l¥ ehIyCanic© PikçúTaMgLayenaHmanRbRktIeFVICaerOy²kñúgkic©EdlKb,I eFIV minesBnUvkic©EdlminKb,IeFIV Gasv³TaMgLayrbs;PikçúTaMgenaH EdlCaGñkmansti mansm,CBaس nwgtaMgenABuM)an.

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Verse 293. In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, moral intoxicants come to an end.

doubt) is like a tiger-infested journey, the bràhmaäa (i.e., the arahat) goes free from dukkha.

KafaTI 294³ buKÁlsmøab;tNðadUcCamatapg smøab;GsµimanHdUcCa bitapg smøab;ssStTidæi nig]ecäTTidæidUcCaRBHraCaEdlCakSRtTaMgBIr RBHGgÁpg smøab;Gaytn³dUcCardæ RBmTaMgnnÞiraK³dUcCaGñkrdækar pg )anGs;ehIy nwgekItCaRBahµN_ minmanTukç eTAdl;RBHniBVan. Verse 294. Having killed mother (i.e., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the bràhmana (i.e., the arahat) goes free from dukkha.

KafaTI 295³ buKÁlsmøab;tNðadUcCamatapg smøab;GsµimanHdUcCa bitapg smøab;ssStTidæi nig]ecäTTidæi dUcCaRBHraCaEdlCaRBahµN_ TaMgBIrpg smøab;nIvrNFm’TaMg 5 y:ag manvici©kic©a dUcCapøÚvEdlstV xøaedIreTAehIy CaKMrb; 5 KW smøab;esckþIsgS½y)anGs;ehIynwgekIt CaRBahµN_ minmanTukç eTAdl;RBHniBVan.

KafaTI 296³ stirbs;CnTaMgLayNaeTAehIykñúgRBHBuT§Canic© TaMg yb;TaMgéf¶ CnTaMgLayenaHeQµaHfa Casav½krbs;RBHsmNeKatm PJak;rBJksBV²kal. Verse 296. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha.

KafaTI 297³ stirbs;CnTaMgLayNaeTAehIykñúgRBHFm’Canic© TaMg yb;TaMgéf¶ CnTaMgLayenaHeQµaHfa Casav½krbs;RBHeKatm PJak; rBJksBV²kal. Verse 297. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.

KafaTI 298³ stirbs;CnTaMgLayNaeTAehIykñúgRBHsgÇCanic© TaMg yb;TaMgéf¶ CnTaMgLayenaHeQµaHfa Casav½krbs;RBHeKatm PJak; rBJksBV²kal. Verse 298. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Saçgha.

Verse 295. Having killed mother, father, the two bràhmin kings and having destroyed the hindrances of which the fifth (i.e., The Word of the Doctrine

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KafaTI 299³ stirbs;CnTaMgLayNaeTAehIykñúgkayCanic© TaMg yb;TaMgéf¶ CnTaMgLayenaHeQµaHfa Casav½krbs;RBHeKatm PJak; rBJksBV²kal.

tamCab;eTApg eRBaHehtuenaH buKÁlminKYrCaGñkedIrpøÚvq¶ay minKYrCa GñkRtUvesckþITukçtamCab;eLIy.

Verse 299. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.

KafaTI 300³ citþrbs;CnTaMgLayNaeRtkGrehIykñúgkarminebot ebonCanic© TaMgyb;TaMgéf¶ CnTaMgLayenaHeQµaHfa Casav½krbs; RBHeKatm PJak;rBJksBV²kal. Verse 300. Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in being compassionate (lit., harmless).

KafaTI 301³ citþrbs;CnTaMgLayNaeRtkGrehIykñúgPavnaCanic© TaMgyb;TaMgéf¶ CnTaMgLayenaHeQµaHfa Casav½krbs;RBHeKatm PJak;rBJksBV²kal. Verse 301. Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all).

KafaTI 302³ karbYsCakarRklM)ak kareRtkGrkñúgFm’k¾CakarRk lM)ak pÞHsEm,gEdlEfrkSamin)anl¥naM[ekItTukç karenArYmCamYy buKÁlEdlesµIKñanaM[ekItTukç buKÁlEdledIrpøÚvq¶ay KWvdþ³ RtUvesckþITukç The Word of the Doctrine

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Verse 302. It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in saçsàra is continually subject to dukkha; therefore, do not be a traveller in saçsàra; do not be the one to be subject to dukkha again and again.

KafaTI 303³ buKÁlGñkmansT§adl;RBmedaysIl bribUredayyss½kþi nigePaK³ eTAkan;RbeTsNa² nwgmaneKbUCa enAkñúgRbeTsenaH² minxaneLIy. Verse 303. He who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.

KafaTI 304³ sb,úrsTaMgLayeXIjc,as;enAkñúgTIq¶ay)an dUcCaPñM himBanþy:agenaHÉg ÉBYkGsb,úrsTaMgLay ¬eTaHbICaenAkñúgTICit enH¦ k¾minR)akdc,as; dUcCaRBYjEdleK)aj;ecalkñúgeBlyb;y:agenaHÉg. Verse 304. Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near.

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KafaTI 305³ PikçúKb,IesBnUvTIGgÁúy TIswgEtmñak;Ég CaGñkRtac;cr eTAEtmñak;Ég kMux¢ilRcGUseLIy Kb,IGb;rMxøÜnEtmñak;Ég CaGñkeRtkGr EtkñúgéRB.

KafaTI 307³ mnusSTaMgLayCaeRcInnak;EdlmansMBt;kasav³Cab; nwgk KWesøókdNþb;sMBt;elOg EtCaGñkmanFm’d¾lamk minsRgYmtam Fm’rbs;smN³ GñklamkGm,alenaHEtgFøak;eTAkñúgnrk edayGMeBI d¾lamkTaMgLayEdleK)aneFIVehIy.

Verse 305. He who sits alone, lies down alone, walks alone, in diligent practice, and alone tames himself should find delight in living in the forest.

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Chapter XXII: Niraya Vagga– Woeful State

KafaTI 306³ GñkeBalBaküminBitRtg;rEmgcUleTAkan;nrk mYyeTot GñkNaeFIVGMeBIGaRkk; Et)anniyayfa {GatµaGjmin)aneFIVGaRkk;} dUecñH GñkenaHk¾eTAkan;nrkdUcKñaEdr buKÁlTaMgBIrnak;enaHCaGñkman kmµGaRkk;lamk lHelakenHeTAehIynwgCaGñkmanKtiesµIKñaenAkñúg brelaknay. Verse 306. One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.

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Verse 307. Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.

KafaTI 308³ dMuEdkEdlekþA eRbobdUcCaregIkePøIgEdlbBVCitGñkRTusþ sIlqan;ehIyRbesIrCag bBVCitEdlRTusþsIlmin)ansRgYm ehIyqan; dMu)ayrbs;GñkEdnminRbesIresaHeLIy. Verse 308. It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sìla) and unrestrained in thought, word and deed.

KafaTI 309³ buKÁlEdlRbmaTehIy esBnUvPriyarbs;GñkdéT rEmg dl;nUvzan³4 y:agKW³ TImYy )anrbs;EdlminEmnCabuNü TIBIr edk minlk;tamesckþIR)afña TIbI karninÞa TIbYn Føak;nrk. Verse 309. Four misfortunes befall a man who is unmindful of right conduct and commit sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya. 106

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KafaTI 310³ zan³ 4 y:ageTot KW³ )anrbs;EdlminEmnCabuNü1 KtiGaRkk;1 esckþIeRtkGrrbs;bursEdlP½yxøacCamYynwg®sþIEdl P½yxøacehIymanRbmaNtic1 RBHraCaEtgdak;RBHraCGaCJay:agF¶n; 1 eRBaHehtuenaH buKÁlminKYresBPriyarbs;GñkdéTeLIy.

KafaTI 313³ ebIbuKÁlnwgeFIV ¬kmµNamYy¦ KYreFIVkmµenaH[)anBit R)akd KYreFIVkmµenaH[)anrwgbuwgl¥ eRBaHfasmNFm’eRKOgevorcak EdlFUrfyrEmg[eTasCaPieyüaPaB dUcCaFUlI.

Verse 310. Thus, there is the acquisition of demerit, and there is rebirth in the evil apàya realms. The enjoyment of a scared man with a scared woman is short-lived, and the king also metes out severe punishment. Therefore, a man should not commit misconduct with another man's wife.

KafaTI 311³ s,ÚvPøaMgEdleKcab;dkminl¥ehIy nwgmutédÉgy:agNamij KuNeRKOgCasmN³EdlbBVCitRbRBwtþminl¥ehIy nwgTaj Tmøak;eTAkñúgnrkk¾y:agdUecñaHEdr. Verse 311. Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

KafaTI 312³ kargarNaEdlTn;exSay1 vtþRbtibtiþNaEdlesAhµg ehIy1 RBhµcriyFm’ÉNaEdlxøÜn)anrMlwkedaykarex<ImreGIm1 kmµ TaMg3 y:agenHminmanpleRcIneLIy. Verse 312. An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.

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Verse 313. If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilements).

KafaTI 314³ GMeBIGaRkk;EdleKmin)aneFVIehIyRbesIrCag eRBaH GMeBIGaRkk;EtgdutkMedAkñúgkalCaxageRkay k¾buKÁleFVIGMeBINamYy ehIyminekþARkhaykñúgkalCaxageRkay GMeBIenaHEdlbuKÁleFVIehIy eFVI)anl¥ehIy CaGMeBId¾RbesIr. Verse 314. It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one does not have to repent for having done it.

KafaTI 315³ GñkTaMgLayKYrEfrkSakarBarxøÜn dUcCaeKEfrkSakarBar nUvPUmiRbeTsEdltaMgenACayEdn TaMgxagkñúgTaMgxageRkAy:agenaH Ég xN³cUrkMuknøgnUvGñkTaMgLayeLIy eRBaHbuKÁlTaMgLayEdlman xN³knøghYseTAehIy CaGñkebotRtesotKña esakesAenAkñúgnrk. Verse 315. As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya. 108

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KafaTI 316³ stVTaMgLayrEmgxµaskñúgerOgEdlminKYrxµas Etmin xµaskñúgerOgEdlKYrxµas smaTanmicäaTidiæ nwgeTAkan;TuKÁtiPB.

Verse 319. Beings who know what is wrong as wrong. who know what is right as right, and who hold right views go to a happy plane of existence (sugati).

Verse 316. Those beings who are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati).

KafaTI 317³ stVTaMgLaymanRbRktIyl;eXIjkñúgerOgEdlminKYr xøacfa KYrxøac yl;eXIjkñúgerOgEdlKYrxøacfa minKYrxøac smaTan micäaTidiænwgeTAkan;TuKÁtiPB. Verse 317. Those beings who see danger in what is not dangerous, who do not see danger in what is dangerous, and who hold wrong views go to a lower plane of existence (duggati).

KafaTI 318³ stVTaMgLayCaGñkdwgkñúgerOgEdl\teTasfa man eTas manesckþIyl;eXIjkñúgerOgEdlmaneTasfa CaerOgminman eTas CaGñkkan;micäaTidæinwgeTAkan;TuKÁti. Verse 318. Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

KafaTI 319³ stVTaMgLayCaGñkdwgnUverOgEdlmaneTas eRBaHCa erOgEdlmaneTas dwgerOgEdlminmaneTas eRBaHCaerOgEdlmin maneTas CaGñkRbkan;x¢ab;nUvsmµaTidæinwgeTAkan;suKtiPB. The Word of the Doctrine

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CMBUkTI 23³ naKvKÁ

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Chapter XXIII: Nàga Vagga– The Elephant

KafaTI 320³ tfaKtnwgGt;Fn;nUvBaküsmþIEdlbuKÁlniyayhYsRbmaN dUcCadMrIGt;Fn;cMeBaHkUnsrEdleK)aj;BIdgFñÚkñúgs®gÁamy:ag enaHÉg eRBaHfabuKÁlRTusþsIlmancMnYneRcIn. Verse 320. As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

KafaTI321³buKÁlTaMgLayEtgnaMstVBahn³EdlhVwkhat;ehIy cUl eTAkan;TIRbCuM RBHraCaEtgRTg;Kg;elIstVBahn³EdleK)anhVwkhat; ehIy bNþamnusSTaMgLay GñkNaGt;Fn;cMeBaHBaküEdleKniyay hYsRbmaN)an GñkenaHeQµaHfa)anGb;rMxøÜnehIy CaGñkRbesIr bMput. 110

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Verse 321. Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.

Verse 324. The elephant called Dhanapàla, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i. e., longing to look after his parents).

KafaTI 322³ BYkesHsin§BGsStr tYGaCaenyü nigkuBa¢r mhanaK TaMgLay EdleK)anhVwkhat;ehIy CastVRbesIr buKÁlEdl)anGb;rM xøÜnehIyRbesIrCagstVTaMgenaH.

KafaTI 325³ eBlNabuKÁlCaGñkmanRbRktIsuIeRcIn gguygk; cUlcitþedkeRcIn Rkhl;RkhaydUcCastVRCUkd¾FMEdleKbMb:nedayGahar y:agenaHÉg eBlenaH buKÁlenaHCaGñkl¶g;exøAnwgcUleTAkan;bnÞb;Ca erOy².

Verse 322. Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

Verse 325. The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

KafaTI 323³ buKÁlKb,IeTAkan;TisEdlxøÜnminFøab;)aneTA ¬KWRBH niBVan¦ edayyanCMniHTaMgGs;enH [dUcCabuKÁlEdl)anGb;rMxøÜnehIy eTAdl;TisEdlxøÜnminFøab;)aneTAdl;)an edaysarxøÜnEdl)anGb;rM ehIy Gb;rMl¥ehIyy:agdUecñaH BuM)anesaHeLIy.

KafaTI 326³ kalBImuncitþenH)anRtac;rgÁt;eTAtamesckþIR)afña tam GarmµN_EdlCaTIRsLaj; nigtamesckIþsb,ay éf¶enHGatµaGjnwg sgát;citþenaHedayeyaniesamnsikar³ dUcCahµdMrIkan;kegVrhVwkhat;dMrI EdlcuHeRbgy:agdUecñaHÉg.

Verse 323. Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbàna); but by thoroughly taming oneself, the tamed one can get to that place (i.e., Nibbàna).

Verse 326. In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

KafaTI 324³ kuBa¢reQµaHFn)alk³ CadMrIcuHeRbg ham)anedaykRm Nas; RtUveKdak;ExSTnÞIgehIy minRBmsIu)ac;esµA kuBa¢rnwkrlwkdl;éRB naKv½nEtmü:ag.

KafaTI 327³ GñkTaMgLaycUrCaGñkeRtkGrehIykñúgesckþIminRbmaT cUrtamrkSacitþrbs;xøÜn cUrerIxÜnø [rYcputecjBIPk;y:agdUecñaHÉg.

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Verse 327. Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements. The Word of the Doctrine 112


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KafaTI 328³ ebIbuKÁlKb,I)annUvmiRtsmøaj;EdlCaGñkmanbBaØaeRKOg rkSaxøÜn manFm’CaeRKOgenAedayl¥ CaGñkR)aCJeFIVdMeNIreTACamYyKña Kb,IjaMjIGnþrayTaMgBYgehIy Kb,ImancitþeRtkGr mansti eFIVdMeNIr eTACamYysmøaj;enaH.

Verse 330. It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Màtaæga roaming alone in the forest.

Verse 328. If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

KafaTI 329³ ebImin)anbuKÁlEdlmanbBaØaCaeRKOgrkSaxøÜn manFm’ CaeRKOgenAl¥ eFIVCasmøaj; eFIVdMeNIreTACamYyKñaeT Kb,IeFIVdMeNIreTA Etmñak;Ég dUcCaRBHraCaRTg;lHRBHnKrEdlRTg;)anQñHehIy b¤dUc CadMrImatgÁ³lHhVÚgecal ehIyedIreTAkñúgéRBEtÉgy:agenaHÉg. Verse 329. If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Màtaæga roaming alone in the forest.

KafaTI 330³ kareFIVdMeNIreTAEtmñak;ÉgCakarRbesIrCag eRBaHPaB Casmøaj;kñúgbuKÁlBalminmaneLIy buKÁlenaHKb,ICaGñkeFVIdMeNIreTA Etmñak;Ég dUcCadMrImatgÁ³CastVmankarxVl;xVaytic edIreTAkñúgéRBEt ÉgdUecñaHÉg nigminKYreFIVnUvGMeBI)abTaMgLaypg. The Word of the Doctrine

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KafaTI 331³ kalebIesckþIRtUvkarekIteLIgehIy miRtsmøaj;TaMgLaynaMesckþIsuxmk[ esckþIeRtkGredaybc©½ytammantam)annaM esckþIsuxmk[ buNünaMesckþIsuxmk[enAevlaCitnwgGs;GayuCIvit karlHbg;esckþITukçTaMgBYg)an naMesckþIsuxmk[. Verse 331. It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.

KafaTI 332³ PaBCaGñkRbtibtþiRtwmRtUvdl;mata naMesckþIsuxmk[ kñúgelak mYyeTotPaBCaGñkRbtibtþiRtwmRtUvdl;bita naMesckþIsuxmk [kñúgelak. PaBCaGñkRbtibtþiRtwmRtUvdl;smN³ naMesckþIsuxmk [kñúgelak mYyeTotPaBCaGñkmanRbtibtþiRtwmRtUvdl;RBhµ naMesckþI suxmk[. Verse 332. In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas; also it is good to minister unto bràhmaäas.

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KafaTI 333³ sIlnaMesckþIsuxmk[rhUtdl;Cra sT§aEdltmál;Tuk )anl¥ehIy naMesckþIsuxmk[ kiriya)annUvbBaØa naMesckþIsuxmk[ karmineFIVnUvGMeBIGaRkk;TaMgLay naMesckIþsuxmk[.

rEmgceRmIndl;buKÁlenaH bIdUcCas,ÚvPøaMgEdlRtUvTwkePøógehIyduH eLIgy:agenaHÉg.

Verse 333. It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

CMBUkTI 24³ tNðavKÁ

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Chapter XXIV: Taähà Vagga– Craving

KafaTI 334³ tNðadUcCavløiéRCrEmgceRmIndl;buKÁlEdlmanRbRktI RbRBwtþRbmaTehIy buKÁlenaHrEmgvilekItvilsøab;eTAkan;PBtUcPB FM dUcBanrR)afñaEpøeQIelateTAelatmkkñúgéRBRBwkSay:agenaHÉg. Verse 334. In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

KafaTI 335³ tNðaenaHCaFmµCatilamkGaRkk; RCYtRCabeTAkñúg GarmµN_epSg²enAkñúgelak RKbsgát;buKÁlNa)an esckþIesakesA The Word of the Doctrine

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Verse 335. In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.

KafaTI 336³ buKÁlNakm©at;tNðaenaH EdlCaFmµCatid¾lamk Edl eKkñúgelakmingayknøgput)an esckþIesakesATaMgLaynwgXøat ecjputBIbuKÁlenaH dUcCatMNk;TwkRsk;Føak;ecjBIsøwkQUky:agdUecñaH Ég. Verse 336. In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.

KafaTI337³eRBaHehtuenaHtfaKtnwgR)ab;BYkGñkTaMgLayfa esckþI ceRmIn cUrmandl;BYkGñkTaMgLayEdlmkRbCuMKñaenAkñúgTIenH GñkTaMg Lay cUrKas;rMelIgnUvbJsKl;éntNðaecal dUcCabuKÁlEdlRtUvkar bJss,ÚvPøaMgCIkKas;edIms,ÚvPøaMgy:agdUecñaHÉg marcUrkMuebotebondl; GñkTaMgLayeLIy dUcCaExSTwkkYcnUvedImbbuserOy²y:agenaHÉg. Verse 337. Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Màra destroy you again and again, as the flood destroys the reed. 116

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KafaTI 338³ edImeQI kalebIbJsEkvminmanGnþrayrs;enAeLIy eTaH bICabuKÁlkat;dac;ehIy k¾nwglUtlas;duHeLIgteTAeTot)any:agNa mij esckþITukçenH kalebItNðanusS½yEdlbuKÁlkm©at;minTan;)an ehIy nwgekIteLIgerOy²k¾y:agdUecñaHEdr.

Verse 340. The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.

Verse 338. Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.

KafaTI339³ RkEséntNða 36 y:ag EdlRCYtRCabcUleTAkan;GarmµN_d¾CaTIeBjcitþ CaFmµCatikacsahav mandl;buKÁlNamYy esckþI RtiHriHTaMgLayd¾FMGaRs½yraK³ rEmgnaMbuKÁlEdlmanTidæiGaRkk;enaH eTA. Verse 339. That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

KafaTI 340³ RkEséntNðaTaMgLay rEmgRCYtRCabcUleTAkñúgGarmµN_TaMgBYg tNðadUcCavløiEbkExJkeLIgehIyrEmgsßitenA k¾GñkTaMg Lay)aneXIjtNðadUcCavløienaHekIteLIgehIy cUrkat;pþac;bJsrbs; vaecaledaybBaØacuH. The Word of the Doctrine

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KafaTI 341³ esamnsSTaMgLayEdlRCYtRCabeTAehIy nigesamnsSEdlRbRBwtþeTACamYynwgtNðadUcC½rs¥itrEmgmandl;stV stVTaMg enaHGaRs½yesckþIsuxsb,ay eTIbsVHEsVgrkesckþIsux nrCnTaMg enaHÉg KWCaGñkEdlcUleTAkan;Cati nigCra. Verse 341. In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.

KafaTI 342³ BYkstV ¬TaMgLayenH¦ RtUvtNðaGñkeFIVesckþIRcbUkRcbl;ecamB½T§Gs;ehIy rEmgerIbRmHnenoleTAmk bIdUcCastV TnSayEdlCab;GnÞak;nayRBany:agdUecñaHÉg BYkstVTaMgenHCaGñk Cab;CMBak;ehIyedaysMeyaCn_ nigkielsEdlCaeRKOgCab;CMBak; eTIb CYbRbTHesckþITukçCaerOy² Gs;kalCayUrGEgVg. Verse 342. People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

KafaTI 343³ BYkstVEdlRtUvtNðaGñkeFIVesckþIRcbUkRcbl;ecamB½T§ )anehIy rEmgerIbRmHnenoleTAmk bIdUcCastVTnSayEdlCab; 118

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GnÞak;nayRBandUecñaHÉg. eRBaHehtuenaH kalebIPikçúR)afñaFm’EdlCa TIkm©at;nUvraK³edIm,IxøÜn Kb,Ikm©at;bg;nUvtNðaEdleFIVesckþIRcbUkRcbl;[)an.

cMNgenaHfa cMNgmaM CaeRKOgTajstV[cuHkñúgG)ay CacMNgFUr bu:EnþbuKÁlRsay)anedayRk GñkR)aCJTaMgLaykat;pþac;nUvcMNgenH minmanGaelaHGal½y lHbg;nUvkamsuxevorecjRsLH.

Verse 343. People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.

Verses 345 & 346. The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.

KafaTI 344³ buKÁlNamanGal½ydUcCaedImeQIEdltaMgenAkñúgéRB ecjehIy beg¥ancUleTAkñúgéRB ¬KWtb³¦ )anrYcputBIéRBehIy k¾enA Ett,úlcUleTAéRB dUcCaBIedImvijeTot GñkTaMgLaycUremIlbuKÁl enaHcuH eK)anrYcputehIy ¬BIcMNg¦ enAEte)alcUleTArkcMNgdUc CaBIedImvijeTot. Verse 344. Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.

KafaTI 345-346³ cMNgÉNaeFIVGMBIEdkkþI ekItGMBIeQIkþI ekItGMBI esµAdMeNkTnSaykþI GñkR)aCJTaMgLaymin)aneBalnUvcMNgenaHfa maMeT esckþIGaelaHGal½yÉNaRbkbedayesckþIeRtkGréRkeBkkñúg EkvmNInigkuNÐlpg kñúgkUnnigRbBn§pg GñkR)aCJTaMgLayeBalnUv The Word of the Doctrine

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KafaTI 347³ stVTaMgLayNaCaGñkeRtkGrehIyedayraK³ stV TaMgLayenaHnwgFøak;eTAdl;RkEséntNða dUcCastVBIgBagFøak;eTA kan;sMbukEdlxøÜn)aneFVIehIyy:agdUecñaHÉg. GñkR)aCJTaMgLaykat; nUvRkEséntNðaenaH)anehIy CaGñkminmanesckþIesñha lHbg;nUv esckþITukçTaMgBYgeTA)an. Verse 347. Beings who are infatuated with lust, fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind.

KafaTI 348³ GñkcUrlHGal½ykñúgeBlmun cUrlHGal½ykñúgeBlCa xageRkay cUrlHGal½ykñúgeBlCakNþalecal eTIbCaGñkdl;eRtIy 120

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énPB mancitþrYcputBIsgçtFm’TaMgBYg nwgmincUleTAkan;CatiCrateTA eTot)aneLIy.

PBTaMgLay)anehIy kayenH ¬rbs;GñkenaH¦ eQµaHfa manenAkñúg TIbMput.

Verse 348. Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

Verse 351. He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).

KafaTI 349³ tNðarEmgceRmIneLIgCaPieyüaPaBdl;buKÁlEdlRtUv vitká³RKbsgát;ehIy eRcInedayraK³ eXIjtamGarmµN_fal¥ buKÁl enaHÉgeQµaHfaeFIVcMNg[Cab;CasßaBr.

KafaTI 352³ GñkNamantNðaeTAR)asehIy minRbkan;xøÜn qøatkñúg nirutþibT sÁal;RkuménGkSrTaMgLay sÁal;xagedImnigxagcugénGkSr TaMgLay GñkenaHÉg tfaKt[eQµaHfa {mansrIr³enAkñúgTIbMput man bBaØaeRcIn Camhaburs}.

Verse 349. In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

KafaTI 350³ PikçúNaeRtkGrkñúgFm’EdlcUleTAs¶b;rm¶ab;vitká³ ceRmIn GsuP³ manstisBV²kal PikçúenaHÉgnwgeFIVtNða[sabsUnüeTA)an PikçúenaHnwgkat;pþac;nUvcMNgrbs;mar)an. Verse 350. A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Màra.

KafaTI 351³ GñkNa)andl;nUvesckþIseRmc manRbRktIminecHxøac minmantNða minmankielseRKOgBUn kat;pþac;nUvkUnsrEdl[eTAkan; The Word of the Doctrine

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Verse 352. He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

KafaTI 353³ tfaKtCaGñkRKbsgát;nUvFm’TaMgBYg dwgc,as;nUvFm’ RKb;y:ag minCab;CMBak;kñúgFm’TaMgBYg lHbg;Fm’)anTaMgGs; rYcput ehIykñúgkarGs;eTAéntNða dwgc,as;xøÜnÉg nwgKb,IGageTAdl;Gñk Nafa ¬CaRKUGacarü¦? Verse 353. I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i. e., I have attained arahatship). 122

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Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

KafaTI 357³ ERsTaMgLaymanesµACaeTas BYkstVenHk¾maneTas³ CaeTas eRBaHehtuenaHehIyTanEdleK)an[ehIykñúgbuKÁlEdl R)ascakeTas³ CaTanmanpleRcIn.

KafaTI 354³ FmµTanrEmgQñHnUvTanTaMgBYg rsFm’rEmgQñHnUvrs TaMgBYg esckþIeRtkGrkñúgFm’rEmgQñHnUvesckþIeRtkGrTaMgBYg kar Gs;eTAéntNðarEmgQñHnUvesckþITukçTaMgBYg. Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (saçsàra dukkha).

KafaTI 355³ ePaK³TaMgLayEtgsmøab;nUvGñkEdll¶g;exøA Etmin smøab;nUvGñkEdlEsVgrkeRtIyKWRBHniBVan GñkGab;\tbBaØarEmgsmøab; xøÜnÉg dUcCasmøab;GñkdéT eRBaHR)afñacg;)anePaK³. Verse 355. Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbàna). By his craving for wealth the fool destroys himself, as he would destroy others.

KafaTI 356³ ERsTaMgLaymanesµACaeTas BYkstVenHk¾manraK³Ca eTas eRBaHehtuenaHehIyTanEdleK)an[ehIykñúgbuKÁlEdlR)as cakraK³CaTanmanpleRcIn.

Verse 357. Weeds damage fields; ill will spills all beings. Therefore, giving to those free from ill will yields great benefit.

KafaTI 358³ ERsTaMgLaymanesµACaeTas BYkstVenHk¾manemah³ CaeTas eRBaHehtuenaHehIyTanEdleK)an[ehIykñúgbuKÁlEdl R)ascakemah³ CaTanmanpleRcIn. Verse 358. Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

KafaTI 359³ ERsTaMgLaymanesµACaeTas BYkstVenHk¾mankarcg; )anCaeTas eRBaHehtuenaHehIyTanEdleK)an[ehIykñúgbuKÁl Edlminmankarcg;)an CaTanmanpleRcIn. Verse 359. Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

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Verse 356. Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

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CMBUkTI 25³ PikçúvKÁ

xagkñúg mancitþKg;vgS Etmñak;Ég senþas bNÐitTaMgLayehA Gñk enaHfaPikçú.

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Chapter XXV: Bhikkhu Vagga– The Monk

KafaTI 360³ karsRgYmedayEPñkCakarRbéB karsRgYmedayRtecok CakarRbéB karsRgYmedayRcmuHCakarRbéB karsRgYmedayGNþat CakarRbéB. Verse 360. Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

KafaTI 361³ karsRgYmedaykayCakarRbéB karsRgYmedayvaca CakarRbéB karsRgYmedaycitþCakarRbéB karsRgYmkñúgTVarTaMgGs; CakarRbéB PikçúsRgYmkñúgTVarTaMgBYg rEmgrYcputGMBIesckþITukçTaMgBYg. Verse 361. Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Saçsàra dukkha).

KafaTI 362³ GñkNamanédsRgYmehIy maneCIgsRgYmehIy man vacasRgYmehIy manxøÜnsRgYmehIy CaGñkeRtkGrehIykñúgPavna

Verse 362. He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; & dash; him they call a bhikkhu.

KafaTI 363³ PikçúNamanmat;sRgYmehIy niyayedaybBaØa min GENþtGNþÚg sEmþgehtunigpl Pasitrbs;PikçúenaHeTIbBIeraH. Verse 363. The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, & dash; sweet are the words of that bhikkhu.

KafaTI 364³ PikçúmanFm’CaTImkeRtkGr eRtkGrehIykñúgFm’ BicarNanUvRBHFm’ rBJkRBHFm’erOy² nwgminsabsUnüGMBIRBHsT§mµ. Verse 364. The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.

KafaTI 365³ PikçúminRtUvemIlgaylaPrbs;xøÜn minRtUvedIrEsVgrk laPrbs;GñkdéT PikçúkalebIcg;)anlaPrbs;GñkdéT nwgmin)an seRmcsmaFi. Verse 365. One should not despise what one has received (by proper means), nor should one envy others their gains. The

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bhikkhu who envies others cannot attain Concentration (Samàdhi).

KafaTI 369³ mñalPikçú GñkcUrsþarTUkKWGtþPaBenHecj TUkEdlGñk sþarehIynwg)andl;eRtIyelOn Gñkpþac;raK³ nigeTas³)anehIy tBI enaHnwg)andl;nUvRBHniBVan.

KafaTI 366³ ebIPikçúmanlaPtick¾eday Etmin)anemIlgaylaPrbs; xøÜn eTvtaTaMgLayEtgsresIrPikçúenaHfa CaGñkmanGaCIvbrisuT§l¥ min x¢ilRcGUs. Verse 366. Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.

KafaTI 367³ karRbkan;x¢ab;kñúgnamrUb fa {Carbs;Gj} edayRbkar TaMgBYgminmandl;buKÁlNa mYyeTot GñkNaminesakesAeRBaHnam rUbEdlminman buKÁlenaHÉg tfaKtehAfa Pikçú. Verse 367. He who does not take the mind-and-body aggregate (nàma-rupa) as "I and mine", and who does not grieve over the dissolution (of mind and body) is, indeed, called a bhikkhu.

KafaTI 368³ PikçúNamanRbRktIenAedayemtþa RCHføakñúgRBHBuT§sasna PikçúenaHKb,I)anseRmcsnþbT ¬KWRBHniBVan¦ CaTIcUleTArm¶ab; sgçarCasux. Verse 368. The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbàna & dash; the Tranquil, the Unconditioned, the Blissful.

Verse 369. O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill-will you will realize Nibbàna.

KafaTI 370³ PikçúKb,Ikat;pþac;nUvFm’ 5 y:ag Kb,IlHbg;nUvFm’ 5 y:ag ehIynwgKb,IjúaMgFm’ 5 y:ag [rwtEtceRmIneLIg PikçúEdlknøg nUvkielseRKOgCab;CMBak; 5 y:agenH)anehIy tfaKtehAfa Gñkknøg »X³)anehIy. Verse 370. Cut off the five (the lower five fetters) give up the five (the upper five fetters); and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of saçsàra)."

KafaTI 371³ mñalPikçú GñkcUrBicarNaQan nigkuMKb,IRbmaTeLIy citþ rbs;GñkcUrkMuvilFøak;eTAkñúgkamKuNeLIy GñkcUrkMuRbmaTelb ¬qan;¦ nUvdMuelah³eLIy GñkcUrkMu[kmµduteralralERskTYjyMfa {enHCaTukç} dUecñHeLIy. Verse 371. O Bhikkhu, mediate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be

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unmindful and swallow the (hot) lump of iron; as you burn (in niraya) do not cry, "This, indeed, is suffering."

KafaTI 375³ kñúgGmtFm’enaH Fm’enHCaFm’xagedImrbs;PikçúkñúgRBHBuT§sasnaenH KW³ karrkSa\RnÞIy_1 esckþIsenþas1 karsRgYmkñúgRBH )atiemakç1.

KafaTI 372³ Qanminmandl;GñkEdlminmanbBaØa bBaØanwgminman dl;GñkEdlminmanQan QannigbBaØamanenAkñúgbuKÁlNa buKÁlenaH ÉgeQµaHfa taMgenACitRBHniBVan. Verse 372. There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbàna.

KafaTI 373³ esckIþeRtkGrminEmnrbs;manenAénmnusS rEmgman dl;PikçúEdlcUleTAkan;pÞHs¶at; CaGñkmancitþs¶b;rm¶ab;ehIy CaGñk eXIjc,as;nUvRBHFm’edayRbéB. Verse 373. The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

KafaTI 374³ PikçúBicarNaeXIjnUvkarekIteLIg nigkarrlt;eTAénxn§ TaMgLayedayGakar³Na² PikçúenaHrEmg)annUvbItinigR)aemaTüeday Gakar³enaH² kar)annUvbItinigR)aemaTüenaH CaGmtFm’rbs;GñkR)aCJ TaMgLay.

Verse 375. For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbàna): control of the senses, contentment, and restraint according to the Fundamental Precepts.

KafaTI 376³ GñkcUresBKb;nUvmiRtTaMgLayEdll¥ manGaCIvbrisuT§ minx¢ilRcGUs. PikçúKb,ICaGñkQøasvagév enAkñúgkarRbRBwtþibdisNæar³ Kb,ICaGñkQøasvagévenAkñúgGacar³ eRBaHehtuenaH GñknwgCabuKÁl EdlmanR)aemaTüeRcIn eFIVnUvTIbMputénesckþITukç)an. Verse 376. Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of dukkha (of the round of rebirths).

KafaTI 377³ mñalPikçúTaMgLay¡ GñkcUrlHbg;nUvraK³nigeTas³ecal dUcedImmøiHCRmuHpáaEdlRseBany:agenaHÉg. Verse 377. O bhikkhus! As the jasmin (vassika) plant sheds its withered flowers, so also, should you shed passion and ill- will.

Verse 374. Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbàna (the Deathless). The Word of the Doctrine

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KafaTI 378³ PikçúEdlmankays¶b; manvacas¶b; mancitþs¶b;ehIy Ca Gñktmál;xøÜnTuk)anl¥ehIy manGamiskñúgelakx¢ak;ecalGs;ehIy tfaKtehA GñkenaHfa {CaGñks¶b;rm¶ab;} ehIy.

KafaTI 381³ PikçúGñkmanR)aemaTüeRcIn RCHføaehIykñúgRBHBuT§sasna Kb,I)anseRmcnUvsnþbT ¬KWRBHniBVan¦ EdlcUleTArm¶ab;sgçar Casux.

Verse 378 The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

Verse 381:.The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbàna & dash; the Tranquil, the Unconditioned, the Blissful.

KafaTI 379³ GñkcUrecaTxøÜnedayxøÜnÉg cUrBicarNaxøÜnedayxøÜnÉg mñalPikçú GñkenaHCaGñkmansti rkSaxøÜnR)aNehIy nwgrs;enACasux sb,ay.

KafaTI 382³ PikçúNaenACakemøaH BüayamxñHExñgenAkñúgRBHBuT§sasna PikçúenaHnwgjúaMgelakenH[PøWsVag)an dUcCaRBHc½nÞrHputBIBBkPøW RtcHRtcg;y:agenaHÉg.

Verse 379: O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

Verse 382. A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

KafaTI 380³ xøÜnCaTIBwgrbs;xøÜnÉg xøÜnCaKtirbs;xøÜnÉg eRBaHehtu enaHGñkcUrrkSaxøÜn dUcCanayBaNiCEfrkSanUvesHEdll¥y:agdUecñaH Ég.

CMBUkTI 26³ RBahµNvKÁ

Verse 380: One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

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Chapter XXVI: Bràhmaäa Vagga– The Bràhman

KafaTI 383³ mñalRBahµN_ GñkcUrBüayamkat;pþac;nUvRkEséntNða ecalecj cUrkm©at;bg;nUvkamTaMgLayecal RBahµN_GñkdwgnUvkar 132

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rlt;Gs;eTAénsgçarTaMgLayehIy bc©½ytak;EtgeLIgmin)an.

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CaGñk)andwgnUvRBHniBVanEdl

Verse 383. O bràhmaäa, cut off the stream of craving with diligence, and abandon sense desires. O bràhmaäa, perceiving the cessation of the conditioned, be an arahat who realizes Nibbàna, the Unconditioned.

KafaTI 384³ eBlNaRBahµN_CaGñkdl;nUveRtIykñúgFm’TaMgBIry:ag KW smf³nigvibsSna eBlenaHkielseRKOgRbkbstVTaMgBYgrbs;RBahµN_CaGñkdwgenaH nwgdl;nUvkartaMgenAmin)an. Verse 384. When the bràhmaäa is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

KafaTI 385³ eRtIykþI TIEdlminEmnCaeRtIykþI eRtIynigTIEdlmin EmnCaeRtIykþI minmandl;buKÁlNa tfaKtehAbuKÁlenaH EdlCaGñk manesckþIRkhl;RkhayGs;ehIy Gs;kielsfa CaRBahµN_. Verse 385. Him I call a bràhmaäa who has for him neither this shore (i.e., the sense-bases) nor the other shore (i.e., the sense objects ), and who is undistressed and free from moral defilements.

KafaTI 386³ tfaKtehAbuKÁlEdlmanQan mankamdUcCaFUlIeTA R)asehIy enAEtmñak;Ég mankic©)aneFIVcb;ehIy minmanGasv³ )an seRmcRbeyaCn_d¾x<g;x<s;enaHfa CaRBahµN_. The Word of the Doctrine

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Verse 386. Him I call a bràhmaäa, who dwells in seclusion practising Tranquillity and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (àsavas) and has reached the highest goal (arahatship).

KafaTI 387³ RBHGaTitürugerOg)anEtkñúgevlaéf¶ RBHc½nÞPøWsVagrug erOg)anEtkñúgevlayb; RBHmhakSRtluHEtRTg;eRKOgRbdab;sRmab; raCü eTIbrugerOg)an RBahµN_luHRtaEtceRmInQan eTIbrugerOg)an ÉRBHBuT§Cam©as;RTg;rugerOg)anedayetC³TaMgevlaéf¶ TaMgevlayb;. Verse 387. By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

KafaTI 388³ buKÁlEdl)anlH)abehIy tfaKtehAfa {RBahµN_} buKÁlEdltfaKtehAfa {smN³} enaH eRBaHRbRBwtþl¥RtwmRtUv buKÁl Edlkm©at;mnÞilrbs;xøÜnecj ehtuenaHtfaKtehAfa {bBVCit}. Verse 388. Because he has discarded evil he is called a 'bràhmaäa'; because he lives calmly he is called a 'samaäa'; and because he gets rid of his impurities he is called a 'pabbajita'.

KafaTI 389³ RBahµN_minKYrvayRbhardl;RBahµN_eLIy minKYrcg eBorevradl;RBahµN_enaHeLIy KYrEttµHtiHedolRBahµN_EdlvayRb134

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harRBahµN_ KYrEttiHedolRBahµN_EdlcgeBor CagRBahµN_Edl vayRbharenaHeTAeTot.

KafaTI 392³ buKÁldwgc,as;nUvRBHFm’EdlRBHsmµasm<úT§RTg;sEmþg ehIyBIGñkNa Kb,IfVaybgÁMGñkenaHedaykareKarB dUcCaRBahµN_ eKarBbUCaePøIgdUecñaHÉg.

Verse 389. One should not strike a bràhmaäa; a bràhmaäa should not get angry with his assailant; it is shameful to strike a bràhmaäa; it is more shameful to get angry with one's assailant.

KafaTI 390³ karhamXat;citþcakecjBIGarmµN_EdlCaTIRsLaj; TaMgLayNa karhamXat;enaH CakarhamXat;d¾RbesIr minEmntic tYcdl;RBahµN_eLIy citþEdlsm,yutþedaykarebotebon rEmgERb RtLb;mkvij)anBIvtßúNa² esckþITukçrEmgs¶b;rm¶ab;)aneRBaHvtßúenaH² Ég. Verse 390. For a bràhmaäa there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.

KafaTI 391³ GñkNaminmanesckþIGaRkk;edaykay vaca citþ tfaKt ehAGñkenaHEdl)ansRgYmehIyedayzan³TaMg 3 y:ag fa RBahµN_. Verse 391. Him I call a bràhmaäa who does no evil in deed or word or thought, who is restrained in these three respects.

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Verse 392. If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a bràhmin worships the sacrificial fire.

KafaTI 393³ buKÁleQµaHfa RBahµN_ eRBaHpñÜgsk; eRBaHeKaRt eRBaH Catimin)aneLIy sc©³nigFmµ³manenAkñúgbuKÁlNa buKÁlenaHeQµaHfa CaGñkbrisuT§eQµaHfa RBahµN_. Verse 393. Not by wearing matted hair, nor by lineage, nor by caste, does one become a bràhmaäa; only he who realizes the Truth and the Dhamma is pure; he is a bràhmaäa.

KafaTI 394³ EnGñkl¶g;exøA¡ RbeyaCn_GIVdl;GñkedaypñÜgsk;TaMgLay RbeyaCn_GIVdl;GñkedaysMBt;Es,kxøa eQµaHGCin³ citþxagkñúg rbs;GñkGaRkk; GñkduHCRmHEtxageRkAmü:agbu:eNÑaHÉg. Verse 394. O foolish one! What is the use of wearing matted hair? What is the use of Your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.

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KafaTI 395³ tfaKtehACnEdlesøóksMBt;bgSúkUl manrUbragkay sÁaMgsÁm mansrésrvImrvam ceRmInQanenAkñúgéRBEtmñak;ÉgenaHfa CaRBahµN_.

KafaTI 398³ tfaKtehAbuKÁlEdlkat;pþac;nUvbnøÜj KWesckþIeRkaF xwg ExSRCamKWtNða nigkat;pþac;nUvTidæiEdleRbobdUccenÞal RBmCamYy GnusS½ydUcExScg manGviC¢adUcCabnøÜj RsayecjGs;ehIy CaGñk ecHdwgfa CaRBahµN_.

Verse 395. Him I call a bràhamaäa who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

KafaTI 396³ tfaKtminehAbuKÁlEdlekItBIkMeNIt manmataCaEdn ekItfaCaRBahµN_ buKÁlenaHeQµaHfa ePavaTI eQµaHfa CaGñkman kielseRKOgkgVl; EttfaKtehAbuKÁlEdlminmankielseRKOgkgVl; minRbkan;xøÜnfa RBahµN_. Verse 396. I do not call him a bràhmaäa just because he is born from the womb of a bràhmaäa mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a bràhmaäa, who is free from moral defilements and from attachment.

KafaTI 397³ GñkNakat;pþac;sMeyaCn_RKb;y:agecalGs;ehIy min P½yjab;j½r tfaKtehAGñkenaHEdlknøgkielseRKOgCab;CMBak;)an ehIy CaGñkrYcputehIyfa CaRBahµN_. Verse 397. Him I call a bràhmaäa, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

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Verse 398. Him I call a bràhmaäa, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

KafaTI 399³ GñkNaminRbTUsr:ay Gt;Fn;cMeBaHBaküeCrRbeTc Bakü tiHedol nigBakücgcaM)an tfaKtehAGñkenaHEdlmankMlaMg KW xnþI manBYkBl KWxnþI fa CaRBahµN_. Verse 399. Him I call a bràhmaäa, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.

KafaTI 400³ tfaKtehAGñkEdlmineRkaF manvtþRbtibtiþ mansIl minmantNðaEdlCaeRKOgseRmIbcitþ )anGb;rMxøÜneRscehIy mansrIr³ enAkñúgTIbMputenaH fa CaRBahµN_. Verse 400. Him I call a bràhmaäa, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

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KafaTI 401³ GñkNaminCab;CMBak;kñúgkamTaMgLay dUcTwkminCab; elIsøwkQUk dUcCaRKab;és<minCab;elIcugEdkEdlRsYcy:agenaHÉg tfaKtehAGñkenaHfa CaRBahµN_.

KafaTI 404³ tfaKtehAGñkEdlminCab;CMBak;edayCnBIrBYk KW³ RKhsß1 bBVCit1 CaGñkeFVIdMeNIreTAminmanGal½y R)afñatic faCa RBahµN_.

Verse 401. Him I call a bràhmaäa, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

Verse 404. Him I call a bràhmaäa, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire, and has few wants.

KafaTI 402³ GñkNakñúgsasnaenH dwgc,as;nUvkarGs;eTAénesckþI Tukçrbs;xøÜn tfaKtehAGñkenaHEdlmanPar³TMlak;ecalehIy rYcput Gs;ehIyfa CaRBahµN_.

KafaTI 405³ GñkNaQb;eRbIGMNacelIBYkstVEdltk;søút nigmintk; søút minsmøab;edayxøÜnpg mineRbIGñkdéT[eTAsmøab;pg tfaKt ehAGñkenaHfa CaRBahµN_.

Verse 402. Him I call a bràhmaäa, who even in this existence realizes the end of dukkha (i.e., Nibbàna), who has laid down the burden (of the khandhas) and who is free from moral defilements.

Verse 405. Him I call a bràhmaäa, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., arahats), and who does not kill or cause others to kill.

KafaTI 403³ tfaKtehAbuKÁlEdlmanbBaØaeRCARCH CaGñkR)aCJ QøasévkñúgpøÚv nigminEmnCapøÚv )anseRmcnUvRbeyaCn_d¾x<g;x<s;enaH fa CaRBahµN_.

KafaTI 406³ tfaKtehAGñkEdlmineRkaFxwg kñúgbuKÁlEdleRkaFxwg CaGñkrlt;ehIy kñúgbuKÁlEdlmanGaCJaelIxøÜn CaGñkminRbkan;xøÜn kñúg buKÁlEdlRbkan;xøÜnenaHfa CaRBahµN_.

Verse 403. Him I call a bràhmaäa, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

Verse 406. Him I call a bràhmaäa, who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.

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KafaTI 407³ raK³ eTas³ emah³ nigkarminrmilKuNeK GñkNamYy eFVI[Føak;ehIy dUcRKab;és<EdlRCuHFøak;ecjBIcugEdkEdlRsYcy:ag enaHÉg tfaKtehAGñkenaHfa CaRBahµN_.

Verse 410. Him I call a bràhmaäa, who has no desire either for this world or for the next, who is free from craving and from moral defilements.

Verse 407. Him I call a bràhmaäa, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl.

KafaTI 408³ GñkNaniyayBaküEdlCaehtumineFVI[GñkdéTxUcxk citþ CaBaküyl;Kña)an CaBaküeTogRtg; minEmnBaküGaRkk; tfaKt ehAGñkenaHfa CaRBahµN_. Verse 408. Him I call a bràhmaäa, who speaks gentle, instructive and true words, and who does not offend anyone by speech.

KafaTI 409³ GñkNaminkan;yknUvrbs;EdlEvgb¤xIø tUcb¤FM l¥b¤minl¥ Edlm©as;eKmin)an[ehIykñúgelak tfaKtehAGñkenaHfa RBahµN_. Verse 409. Him I call a Bràhmaäa, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad.

KafaTI 410³ esckþIR)afñarbs;buKÁlNaminmanenAkñúgelakenHpg kñúg elakxagmuxpg tfaKtehA buKÁlEdlminmanesckþIR)afñacg;)an R)ascakBIkielsehIyenaHfa CaRBahµN_. The Word of the Doctrine

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KafaTI 411³ GñkNaminmanesckþIGal½y GñkNadwgCak;c,as;ehIy CaGñkminmanesckþIsgS½y Caehtuniyayfay:agNa tfaKtehA Gñk Edl)andl;GmtFm’edaylMdab;enaHfa CaRBahµN_. Verse 411. Him I called a bràhmaäa, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbàna the Deathless.

KafaTI 412³ GñkNalHbuNü)abTaMgBIr nigkielseRKOgCab;CMBak; kñúgelak)anehIy tfaKtehAGñkEdlminesakesA Gs;kiels brisuT§enaHfa RBahµN_. Verse 412. Him I call a bràhmaäa, who, in this world, has transcended both ties good and evil; who is sorrowless and, being free from the taints of moral defilements, is pure.

KafaTI 413³ tfaKtehA buKÁlEdlmanesckþIeRtkGrkñúgPBGs; ehIy CaGñkbrisuT§l¥ minesAhµg dUcCaRBHc½nÞEdlR)ascakmnÞilenaH fa CaRBahµN_. Verse 413. Him I call a bràhmaäa, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

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គថធមមបទ

គថធមមបទ

KafaTI 414³ GñkNaqøgputpøÚvrGil Pk;eRCA vdþsgSar nigemah³enH )anehIy CaGñkqøgputehIy dl;eRtIyehIy CaGñkmanQan minman kielsCaeRKOgjab;j½r minmanesckþIsgS½yCaehtuniyayfay:ag Na minRbkan;maM rlt;ehIy tfaKtehAGñkenaHfa CaRBahµN_.

bhikkhu; who has eradicated craving and has come to the end of existence.

Verse 414. Him I call a bràhmaäa, who, having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (saçsàra) and the darkness of ignorance (moha), and having crossed the fourfold Flood, has reached the other shore (Nibbàna); who practises Tranquillity and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace.

KafaTI 415³ GñkNalHkamTaMgLaykñúgelakenHehIy CaGñkmin manpÞHsEm,g evorcak)anehIy tfaKtehAGñkEdlmankamnigPB Gs;ehIyenaHfa CaRBahµN_. Verse 415. Him I call a bràhmaäa, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

KafaTI 416³ GñkNalHtNðaTaMgLaykñúgelakenH)anGs;ehIy CaGñk KµanpÞH lHbg;)anehIy tfaKtehAGñkEdlmantNðanigPBGs;ehIy enaHfa CaRBahµN_. Verse 416. Him I call a bràhmaäa, who, in this world, has given up craving, and leaving the home-life has become a The Word of the Doctrine

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KafaTI 417³ GñkNalHkielseRKOgRbkbEdlCarbs;mnusS knøg hYsnUvkielseRKOgRbkbstV EdlCarbs;TiBV)anehIy tfaKtehA GñkenaHEdlCaGñkrYcputGs;BIkielseRKOgRbkbTaMgBYgfa RBahµN_. Verse 417. Him I call a bràhmaäa, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.

KafaTI 418³ tfaKtehAGñkEdllHbg;esckþIeRtkGr nigesckþImin eRtkGr)anehIy CaGñkRtCak; minman]bFikielsRKb;RKgelakTaMg BYg)anehIy CaGñkGg;GackøahanenaHfa CaRBahµN_. Verse 418. Him I call a bràhmaäa, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.

KafaTI 419³ Gñkdwgkarcuti nigkarekIteLIgrbs;stVTaMgLay eday RbkarTaMgBYg tfaKtehAGñkEdlminCab;CMBak; mandMeNIreTAl¥ehIy dwgehIyenaHfa CaRBahµN_. Verse 419. Him I call a bràhmaäa, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths. 144

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គថធមមបទ

គថធមមបទ

KafaTI 420³ eTvta Kn§B§ nigmnusSTaMgLaymindwgnUvKtirbs;buKÁl Na tfaKtehAGñkenaH CaGñkGs;GasvkiáelsehIy CaRBHGrhnþfa CaRBahµN_.

KafaTI 423³ buKÁlNadwgnUvxn§EdlGaRs½yenAkñúgkalmun TaMg eXIjzansYK’ nigG)ay mü:ageTot )andl;ehIynUvkarGs;eTAénCati cb;kic©Gs;ehIyeRBaHdwgc,as; CamunI tfaKtehAbuKÁlenaHEdlCaGñk enACab;RBhµcriyFm’ehIy fa CaRBahµN_.

Verse 420. Him I call a bràhmaäa, whose destination the devas or gandhabbas or men do not know who has eradicated moral intoxicants and is an arahat.

KafaTI 421³ esckþIxVl;xVaykñúgeBlmun eBlCaxageRkay nigkñúg eBlCakNþalrbs;GñkNaminman tfaKtehAGñkenaHEdlCaGñkmin manesckþIxVl;xVay minRbkan;maM fa CaRBahµN_.

Verse 423. Him I call a bràhmaäa, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.

Verse 421. Him I call a bràhmaäa, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.

KafaTI 422³ tfaKtehAbuKÁlEdlGg;Gac RbesIr CaGñkmanR)aCJa EsVgrkKuNd¾x<g;x<s; QñHviess ehIyminkeRmIkjab;j½r lagkiels RCHGs;ehIy CaGñkPJak;rBJkenaHfa CaRBahµN_. Verse 422. Him I call a bràhmaäa, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Màras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.

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ÉksarBieRKaH - Reference: - RBHéRtbidkExµr/ sutþnþbidk/ xuTÞknikay xuTÞk)az/ FmµbTKafa ]Tan/ bzmPaK/ elx 52/ TMB½r 21-112 - Pikçú mhayin enOn/ vinyFera/ KafaFmµbTERb - elak K.R. Norman, (1997), FmµbTERb ¬PasaGg;eKøs¦ - RBHetCKuN narT³ ¬Narada Thera), 1993, FmµbTERb ¬Pasa Gg;eKøs¦ - RBHetCKuN BuT§rkçit³ (Buddharakkhita), FmµbTERb ¬Pasa Gg;eKøs¦ - elakRsI (Daw Mya Tin), FmµbTERb ¬PasaGg;eKøs¦ - bTanuRkmFmµbTExµr PaK 1/ 2/ 3 - semþcRBHsgÇraC CYn Nat/ vcnanuRkmExµr - RBHéRtbidk PasaGg;eKøs/ sutþnþbidk/ TIXnikay -vcnanuRkmGg;eKøs Exµr-Gg;eKøs/ Gg;eKøs-Exµr - vcnanuRkmGg;eKøs (Pàli Proper Names)

BinitüEks®mYlxwømsar nigGkçraviruT§eday -RBHmha esOg vuT§I smNnisSitfñak;GnubNÐit - Pikçú G‘¿u stßa smNnisSitfñak;GnubNÐit - Pikçú mYn viciRt smNnisSitfñak;GnubNÐit - Pikçú g:an PaK smNnisSitfñak;briBaØabRt -Pikçú v:a cnÞb‘n; smNnisSitfñak;briBaØabRt - sameNr pøic mas smNnisSitfñak;briBaØabRt - sameNr Cin em:A smNnisSitfñak;briBaØabRt - sameNr sux FavI smNnisSitfñak;GnubNÐit - ])ask em:A v:an ])asika Fn; sMbUr GtItTIRbwkSaÉkGKÁraCTUt km<úCa RbcaMshPaBmIy:an;m:a - elak RBM sIuNa nisSitfñak;briBaØabRt vaykuMBüÚT½r nigrcnaRkbeday - PikçúbBaØavera s‘uy suvNÑ smNnisSitfñak;GnubNÐit

- Encyclopaedia Britannica 2008 ultimate Reference Suite.

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